Site:SS lessons/BOM lesson 30

This page allows you to see all the commentary pages together for this Book of Mormon Gospel Doctrine lesson. Click on the heading to go to a specific page. Click the edit links below to edit text on any pages.

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Alma 36-42. In Chapter 39 Alma turns from counseling his two older sons, Helaman and Shiblon, to counseling his younger son Corianton, the one who famously abandoned the ministry to pursue a harlot. The relationship of Chapters 39-41 to the rest of Chapters 36-41 is discussed at Chapters 36-42.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 39: Outline. Alma 39:1-14 is an exhortation consisting of four major sections:

Verses 39:1-4: Alma rebukes Corianton for not following his brothers' example, instead boasting in his own strength and leaving the ministry to pursue a harlot.

Verses 39:5-8: Alma explains that this conduct is next in seriousness to murder and denying the Holy Ghost.

Verses 39:9-14: Alma instructs Corianton to counsel with his brothers, forsake adultery, and return to the ministry.

Verses 39:15-19: Alma explains that Corianton's ministry is to declare glad tidings of redemption through Christ.

Alma 39:1-14: Exhortation. Three elements of a typical exhortation are: (1) an exposition or description of an unacceptable condition, such as Your room is messy. (2) a call or exhortation to change the situation, such as Clean your room right now. and (3) a narrative prediction of good and bad consequences, or of carrots and sticks, to motivate the desired change, such as Otherwise you will be grounded. Although only the second of these three sentences appears to be an exhortation, all three sentences contribute to the overall exhortational purpose of this paragraph. Here Alma uses all three elements to encourage Corianton to repent. Alma first identifies Corianton's bad conduct in verses 39:1-4,then explains the seriousness of the consequences that Corianton now faces in verses 39:5-8, and finally concludes by stating exactly what change in behavior is expected in verses 39:9-14.

Alma 39:13. In this verse Alma emphasizes an important part of repentance - restitution, or repairing damages that our sins may have caused.

Alma 39:14. Alma tells his son not to seek for riches or vanities of the world because we cannot take these things with us into the next life. Note that, in contrast, Doctrine & Covenants 130:18 tells us that we can take knowledge and intelligence with us into the next life.

Alma 41:1: Wrested. In verse 1 wrested means distorted, twisted or perverted. See Webster's 1828 definition here. Here Alma tells us that some have gone astray by twisting and distorting the scriptures in relation to the restoration. Though the scriptures are meant for our good, we see here that if we distort them, they can lead us astray.

Alma 41:14: Restoration. How you live and treat others in this life is how you will be rewarded and restored in the next life. Verse 14 is a good, simple, one-verse reminder of how we are expected to conduct ourselves with respect to others.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: These things. Which things are the abomination being referred to here, sexual sin (cf. verse 9) or "leading away the hearts of many people to destruction" (cf. verse 12 and Alma 36:14)?

Alma 39:6: Why does Alma repeat the phrase "it is not easy for him to obtain a forgiveness"? If it's to emphasize the point to Corianton, why might Alma feel this point needs to be emphasized to Corianton?

Alma 39:6: Why is the article "a" used to modify forgiveness here? (Note: all other uses of the term forgiveness in the scriptures do not use such an article.)

Alma 39:9: Why is remembering so important to the repentance process? How can remembering help you gain control of unwanted desires? What can you do each day to help you remember?

Alma 40:1: Why might Corianton be "worried concerning the resurrection of the dead"? How did Alma "perceive" this worry?

Alma 40:2: Why could there be no resurrection "until after the coming of Christ"?

Alma 40:2: What does it mean for "corruption" to "put on incorruption"?

Alma 40:3: What does it mean that Christ "bringeth to pass the resurrection of the dead"?

Alma 40:3: What does Alma mean by "mystery"? Does that just mean something lie things "which are kept, that no one knoweth them save God himself"? Or is something else meant here?

Alma 40:3: Why might Alma have "inquired diligently of God" to know "concerning the resurrection"? Why would this have been of special interest to Alma? Was it just because of Corianton's concern, or for some other reason?

Alma 40:5: Why doesn't Alma know how many times the resurrection will happen?

Alma 40:5: What does it mean that "there is a time appointed" for the resurrection?

Alma 40:6: What is meant by a "space" betwixt the time of death and the time of resurrection?

Alma 407: Why shift from talking about the resurrection itself to the space between death and resurrection?

Alma 40:8: What might it mean that "time only is measured unto men"? Does this have anything to do with D&C 130:7, where in contrast to mortality, all things past, present, and future are present before God?

Alma 40:9: Why has Alma been asking the Lord about the time between death and resurrection? What does it mean that Alma had "inquired diligently of the Lord to know" about these things? How does one inquire diligently?

Alma 40:9: Why would the Lord bother to answer Alma's questions about the afterlife? Is this just for Alma's edification, or was the revelation to him given mostly for the benefit of Corianton or others?

Alma 40:10: What does it mean that "God knoweth all the times which are appointed unto man"? What is this and why would it be important?

Alma 40:11: Why does Alma get answers to his prayers delivered by angels?

Alma 40:11: What does it mean for spirits to be "taken home to that God who gave them life"? How does this happen for both good and evil people?

Alma 40:12: What does it mean for paradise to be a "state of rest, a state of peace, where they...rest from all their troubles and from all care, and sorrow"? How does this compare to the view of the spirit world received by modern prophets, who indicate that priesthood holders are very busy there to teach the gospel to departed spirits?

Alma 40:13: What does it mean to "have no part nor portion of the Spirit of the Lord"? Does that mean that if we have even a tiny portion, we aren't evil?

Alma 40:13: What does it mean to choose "evil works rather than good"? What is the definition of evil here?

Alma 40:13: How literally should we take this teaching of the devil taking "possession of their house"? What does this mean?

Alma 40:13: What is this "outer darkness"? How does it relate to our teaching of spirit prison?

Alma 40:13: Why does this verse include the word "wailing" in between the words "weeping" and "gnashing," unlike this verse from the New Testament: "shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt 8:12)?

Alma 40:13: What does it mean to be "led captive by the will of the devil"? Is everyone who doesn't accept the gospel being led by the devil? How many modern church members are being led captive? What does that mean, how does it happen, and how can we avoid it?

Alma 40:13: Do we see ourselves or our neighbors being "led captive by the will of the devil"? Why or why not? How does this relate to the feelings of the sons of Mosiah about their neighbors (Mosiah 28:3)?

Alma 40:14: What does it mean for the souls of the wicked to be in "darkness"?

Alma 40:14: What does it mean to be in "a state of awful, fearful looking"?

Alma 40:15: What is this "consignation to happiness or misery" that Alma speaks of? How is this accomplished?

Alma 40:15: What are the "words which have been spoken" that Alma refers to?

Alma 40:16: How does this teaching square with our current teachings about "the morning of the first resurrection"?

Alma 40:17: What is the difference in being happy or being miserable when you are a disembodied spirit? How do you feel emotion without brain chemicals?

Alma 40:18: Alma seems to be using the word "soul" as an equivalent of what we mean when we say "spirit". How is this different from how we normally think of "soul"? Is there a difference between Alma's conception of the soul and our conception of the spirit?

Alma 40:19: Alma teaches that everyone who lives before Christ is resurrected will be resurrected before anyone who dies after that. How does that square with our current teachings about this? If we believe that Moroni has been resurrected, for Alma to be correct here, would that mean that everyone who has lived before Christ has already been resurrected? Could Alma be mistaken here? Or is there another way to read this verse?

Alma 40:20: Why would Alma offer an opinion about the timing of the resurrection? Why is Alma careful to label this part of his teaching an opinion? Does this also apply to his teaching about the timing of the resurrection of those who die before the resurrection of Christ (v.19)?

Alma 41:1: Of which has been spoken. Is there a passage in the Book of Mormon concerning the restoration that Alma may be referring to here?

Alma 41:5: The one raised to happiness according to his desires of happiness. Although seemingly simplistic in its logic, what does Alma mean by happiness? This verse reminds me of "Wickedness never was happiness", but does that mean? Also, if Alma states that those who are raised to happiness because they desire to be happy, doesn't that imply that those who don't get raised in happiness simply don't want to be happy? If happiness is something that one can either accept or reject based on their own desire, then what of exhorting people to happiness? What is innately "better" about being happy? To translate this into contemporary Mormon jargon, what is "better" about receiving celestial glory than any other glory? Will celestial glory ultimately everybody realize they would have wanted but failed to recognize here on earth? Will everybody ultimately be "happy" in whatever state of glory they end up in? Does God want us to be "happy" for our sake or for His sake or for both?

Alma 41:8: What are the decrees of God? What does it mean that they are unalterable?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: The sin next to murder. Ash, Michael R. "The Sin Next to Murder: An Alternative Interpretation.", Sunstone (November 2006) p. 34-43. This article identifies several statements in which church leaders have interpreted verse 39:5 to mean that adultery is next to murder in seriousness. The article argues that in fact the sin next to murder is not adultery but is instead leading others spiritually astray. On the one hand, the article presents well reasoned arguments about the seriousness of leading others astray and convincingly explains how this verse can be read consistent with the idea that the sin next to murder is not adultery but is instead leading others astray. On the other hand, this article gives insufficient weight to the admonition in verses 39:9, 11 that Corianton forsake adultery, and thus leaves open the possibility of also reading this verse consistent with the usual interpretation that the sin next to murder is in fact adultery. The article thus opens a second avenue of interpretation without settling the issue of which interpretation should be preferred.

Alma 39:9. Compare verse 9 with Mosiah 4:30, "watch yourselves, and your thoughts, and your words, and your deeds, and observe the comments of God, and continue in the faith of what ye have heard..."

Alma 39:14. Elder Dallin H Oaks explains in "Focus and Priorities" (Ensign May 2001) that "the 'vain things of [the] world' include every combination of that worldly quartet of property, pride, prominence, and power." He also says there: "As regards property, Jesus taught that 'a man’s life consisteth not in the abundance of the things which he possesseth' (Luke 12:15)."

Alma 40:16: Referring to Abinadi's teaching? See this comment for an argument that Alma is referring to Abinadi's teaching here.

Alma 41:10-11. Marcus B. Nash, "The Great Plan of Happiness," Ensign, Nov 2006, pp. 49–50. Elder Nash notes that "to be without God in the world—in other words, to refuse to live His gospel and therefore lack the companionship of the Spirit—is to be in a state contrary to the nature of happiness. The gospel of Jesus Christ is, in fact, the—note that this is singular, meaning it is the only—"great plan of happiness" (see Alma 42:8). If you opt for any other way of life or try to live only the parts of the gospel that seem convenient, such a choice will cheat you of the full, resplendent joy and happiness for which you were designed by our loving Father in Heaven and His Son."

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Alma 36-42. In Chapter 39 Alma turns from counseling his two older sons, Helaman and Shiblon, to counseling his younger son Corianton, the one who famously abandoned the ministry to pursue a harlot. The relationship of Chapters 39-41 to the rest of Chapters 36-41 is discussed at Chapters 36-42.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 39: Outline. Alma 39:1-14 is an exhortation consisting of four major sections:

Verses 39:1-4: Alma rebukes Corianton for not following his brothers' example, instead boasting in his own strength and leaving the ministry to pursue a harlot.

Verses 39:5-8: Alma explains that this conduct is next in seriousness to murder and denying the Holy Ghost.

Verses 39:9-14: Alma instructs Corianton to counsel with his brothers, forsake adultery, and return to the ministry.

Verses 39:15-19: Alma explains that Corianton's ministry is to declare glad tidings of redemption through Christ.

Alma 39:1-14: Exhortation. Three elements of a typical exhortation are: (1) an exposition or description of an unacceptable condition, such as Your room is messy. (2) a call or exhortation to change the situation, such as Clean your room right now. and (3) a narrative prediction of good and bad consequences, or of carrots and sticks, to motivate the desired change, such as Otherwise you will be grounded. Although only the second of these three sentences appears to be an exhortation, all three sentences contribute to the overall exhortational purpose of this paragraph. Here Alma uses all three elements to encourage Corianton to repent. Alma first identifies Corianton's bad conduct in verses 39:1-4,then explains the seriousness of the consequences that Corianton now faces in verses 39:5-8, and finally concludes by stating exactly what change in behavior is expected in verses 39:9-14.

Alma 39:13. In this verse Alma emphasizes an important part of repentance - restitution, or repairing damages that our sins may have caused.

Alma 39:14. Alma tells his son not to seek for riches or vanities of the world because we cannot take these things with us into the next life. Note that, in contrast, Doctrine & Covenants 130:18 tells us that we can take knowledge and intelligence with us into the next life.

Alma 41:1: Wrested. In verse 1 wrested means distorted, twisted or perverted. See Webster's 1828 definition here. Here Alma tells us that some have gone astray by twisting and distorting the scriptures in relation to the restoration. Though the scriptures are meant for our good, we see here that if we distort them, they can lead us astray.

Alma 41:14: Restoration. How you live and treat others in this life is how you will be rewarded and restored in the next life. Verse 14 is a good, simple, one-verse reminder of how we are expected to conduct ourselves with respect to others.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: These things. Which things are the abomination being referred to here, sexual sin (cf. verse 9) or "leading away the hearts of many people to destruction" (cf. verse 12 and Alma 36:14)?

Alma 39:6: Why does Alma repeat the phrase "it is not easy for him to obtain a forgiveness"? If it's to emphasize the point to Corianton, why might Alma feel this point needs to be emphasized to Corianton?

Alma 39:6: Why is the article "a" used to modify forgiveness here? (Note: all other uses of the term forgiveness in the scriptures do not use such an article.)

Alma 39:9: Why is remembering so important to the repentance process? How can remembering help you gain control of unwanted desires? What can you do each day to help you remember?

Alma 40:1: Why might Corianton be "worried concerning the resurrection of the dead"? How did Alma "perceive" this worry?

Alma 40:2: Why could there be no resurrection "until after the coming of Christ"?

Alma 40:2: What does it mean for "corruption" to "put on incorruption"?

Alma 40:3: What does it mean that Christ "bringeth to pass the resurrection of the dead"?

Alma 40:3: What does Alma mean by "mystery"? Does that just mean something lie things "which are kept, that no one knoweth them save God himself"? Or is something else meant here?

Alma 40:3: Why might Alma have "inquired diligently of God" to know "concerning the resurrection"? Why would this have been of special interest to Alma? Was it just because of Corianton's concern, or for some other reason?

Alma 40:5: Why doesn't Alma know how many times the resurrection will happen?

Alma 40:5: What does it mean that "there is a time appointed" for the resurrection?

Alma 40:6: What is meant by a "space" betwixt the time of death and the time of resurrection?

Alma 407: Why shift from talking about the resurrection itself to the space between death and resurrection?

Alma 40:8: What might it mean that "time only is measured unto men"? Does this have anything to do with D&C 130:7, where in contrast to mortality, all things past, present, and future are present before God?

Alma 40:9: Why has Alma been asking the Lord about the time between death and resurrection? What does it mean that Alma had "inquired diligently of the Lord to know" about these things? How does one inquire diligently?

Alma 40:9: Why would the Lord bother to answer Alma's questions about the afterlife? Is this just for Alma's edification, or was the revelation to him given mostly for the benefit of Corianton or others?

Alma 40:10: What does it mean that "God knoweth all the times which are appointed unto man"? What is this and why would it be important?

Alma 40:11: Why does Alma get answers to his prayers delivered by angels?

Alma 40:11: What does it mean for spirits to be "taken home to that God who gave them life"? How does this happen for both good and evil people?

Alma 40:12: What does it mean for paradise to be a "state of rest, a state of peace, where they...rest from all their troubles and from all care, and sorrow"? How does this compare to the view of the spirit world received by modern prophets, who indicate that priesthood holders are very busy there to teach the gospel to departed spirits?

Alma 40:13: What does it mean to "have no part nor portion of the Spirit of the Lord"? Does that mean that if we have even a tiny portion, we aren't evil?

Alma 40:13: What does it mean to choose "evil works rather than good"? What is the definition of evil here?

Alma 40:13: How literally should we take this teaching of the devil taking "possession of their house"? What does this mean?

Alma 40:13: What is this "outer darkness"? How does it relate to our teaching of spirit prison?

Alma 40:13: Why does this verse include the word "wailing" in between the words "weeping" and "gnashing," unlike this verse from the New Testament: "shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt 8:12)?

Alma 40:13: What does it mean to be "led captive by the will of the devil"? Is everyone who doesn't accept the gospel being led by the devil? How many modern church members are being led captive? What does that mean, how does it happen, and how can we avoid it?

Alma 40:13: Do we see ourselves or our neighbors being "led captive by the will of the devil"? Why or why not? How does this relate to the feelings of the sons of Mosiah about their neighbors (Mosiah 28:3)?

Alma 40:14: What does it mean for the souls of the wicked to be in "darkness"?

Alma 40:14: What does it mean to be in "a state of awful, fearful looking"?

Alma 40:15: What is this "consignation to happiness or misery" that Alma speaks of? How is this accomplished?

Alma 40:15: What are the "words which have been spoken" that Alma refers to?

Alma 40:16: How does this teaching square with our current teachings about "the morning of the first resurrection"?

Alma 40:17: What is the difference in being happy or being miserable when you are a disembodied spirit? How do you feel emotion without brain chemicals?

Alma 40:18: Alma seems to be using the word "soul" as an equivalent of what we mean when we say "spirit". How is this different from how we normally think of "soul"? Is there a difference between Alma's conception of the soul and our conception of the spirit?

Alma 40:19: Alma teaches that everyone who lives before Christ is resurrected will be resurrected before anyone who dies after that. How does that square with our current teachings about this? If we believe that Moroni has been resurrected, for Alma to be correct here, would that mean that everyone who has lived before Christ has already been resurrected? Could Alma be mistaken here? Or is there another way to read this verse?

Alma 40:20: Why would Alma offer an opinion about the timing of the resurrection? Why is Alma careful to label this part of his teaching an opinion? Does this also apply to his teaching about the timing of the resurrection of those who die before the resurrection of Christ (v.19)?

Alma 41:1: Of which has been spoken. Is there a passage in the Book of Mormon concerning the restoration that Alma may be referring to here?

Alma 41:5: The one raised to happiness according to his desires of happiness. Although seemingly simplistic in its logic, what does Alma mean by happiness? This verse reminds me of "Wickedness never was happiness", but does that mean? Also, if Alma states that those who are raised to happiness because they desire to be happy, doesn't that imply that those who don't get raised in happiness simply don't want to be happy? If happiness is something that one can either accept or reject based on their own desire, then what of exhorting people to happiness? What is innately "better" about being happy? To translate this into contemporary Mormon jargon, what is "better" about receiving celestial glory than any other glory? Will celestial glory ultimately everybody realize they would have wanted but failed to recognize here on earth? Will everybody ultimately be "happy" in whatever state of glory they end up in? Does God want us to be "happy" for our sake or for His sake or for both?

Alma 41:8: What are the decrees of God? What does it mean that they are unalterable?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: The sin next to murder. Ash, Michael R. "The Sin Next to Murder: An Alternative Interpretation.", Sunstone (November 2006) p. 34-43. This article identifies several statements in which church leaders have interpreted verse 39:5 to mean that adultery is next to murder in seriousness. The article argues that in fact the sin next to murder is not adultery but is instead leading others spiritually astray. On the one hand, the article presents well reasoned arguments about the seriousness of leading others astray and convincingly explains how this verse can be read consistent with the idea that the sin next to murder is not adultery but is instead leading others astray. On the other hand, this article gives insufficient weight to the admonition in verses 39:9, 11 that Corianton forsake adultery, and thus leaves open the possibility of also reading this verse consistent with the usual interpretation that the sin next to murder is in fact adultery. The article thus opens a second avenue of interpretation without settling the issue of which interpretation should be preferred.

Alma 39:9. Compare verse 9 with Mosiah 4:30, "watch yourselves, and your thoughts, and your words, and your deeds, and observe the comments of God, and continue in the faith of what ye have heard..."

Alma 39:14. Elder Dallin H Oaks explains in "Focus and Priorities" (Ensign May 2001) that "the 'vain things of [the] world' include every combination of that worldly quartet of property, pride, prominence, and power." He also says there: "As regards property, Jesus taught that 'a man’s life consisteth not in the abundance of the things which he possesseth' (Luke 12:15)."

Alma 40:16: Referring to Abinadi's teaching? See this comment for an argument that Alma is referring to Abinadi's teaching here.

Alma 41:10-11. Marcus B. Nash, "The Great Plan of Happiness," Ensign, Nov 2006, pp. 49–50. Elder Nash notes that "to be without God in the world—in other words, to refuse to live His gospel and therefore lack the companionship of the Spirit—is to be in a state contrary to the nature of happiness. The gospel of Jesus Christ is, in fact, the—note that this is singular, meaning it is the only—"great plan of happiness" (see Alma 42:8). If you opt for any other way of life or try to live only the parts of the gospel that seem convenient, such a choice will cheat you of the full, resplendent joy and happiness for which you were designed by our loving Father in Heaven and His Son."

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Alma 36-42. In Chapter 39 Alma turns from counseling his two older sons, Helaman and Shiblon, to counseling his younger son Corianton, the one who famously abandoned the ministry to pursue a harlot. The relationship of Chapters 39-41 to the rest of Chapters 36-41 is discussed at Chapters 36-42.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 39: Outline. Alma 39:1-14 is an exhortation consisting of four major sections:

Verses 39:1-4: Alma rebukes Corianton for not following his brothers' example, instead boasting in his own strength and leaving the ministry to pursue a harlot.

Verses 39:5-8: Alma explains that this conduct is next in seriousness to murder and denying the Holy Ghost.

Verses 39:9-14: Alma instructs Corianton to counsel with his brothers, forsake adultery, and return to the ministry.

Verses 39:15-19: Alma explains that Corianton's ministry is to declare glad tidings of redemption through Christ.

Alma 39:1-14: Exhortation. Three elements of a typical exhortation are: (1) an exposition or description of an unacceptable condition, such as Your room is messy. (2) a call or exhortation to change the situation, such as Clean your room right now. and (3) a narrative prediction of good and bad consequences, or of carrots and sticks, to motivate the desired change, such as Otherwise you will be grounded. Although only the second of these three sentences appears to be an exhortation, all three sentences contribute to the overall exhortational purpose of this paragraph. Here Alma uses all three elements to encourage Corianton to repent. Alma first identifies Corianton's bad conduct in verses 39:1-4,then explains the seriousness of the consequences that Corianton now faces in verses 39:5-8, and finally concludes by stating exactly what change in behavior is expected in verses 39:9-14.

Alma 39:13. In this verse Alma emphasizes an important part of repentance - restitution, or repairing damages that our sins may have caused.

Alma 39:14. Alma tells his son not to seek for riches or vanities of the world because we cannot take these things with us into the next life. Note that, in contrast, Doctrine & Covenants 130:18 tells us that we can take knowledge and intelligence with us into the next life.

Alma 41:1: Wrested. In verse 1 wrested means distorted, twisted or perverted. See Webster's 1828 definition here. Here Alma tells us that some have gone astray by twisting and distorting the scriptures in relation to the restoration. Though the scriptures are meant for our good, we see here that if we distort them, they can lead us astray.

Alma 41:14: Restoration. How you live and treat others in this life is how you will be rewarded and restored in the next life. Verse 14 is a good, simple, one-verse reminder of how we are expected to conduct ourselves with respect to others.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: These things. Which things are the abomination being referred to here, sexual sin (cf. verse 9) or "leading away the hearts of many people to destruction" (cf. verse 12 and Alma 36:14)?

Alma 39:6: Why does Alma repeat the phrase "it is not easy for him to obtain a forgiveness"? If it's to emphasize the point to Corianton, why might Alma feel this point needs to be emphasized to Corianton?

Alma 39:6: Why is the article "a" used to modify forgiveness here? (Note: all other uses of the term forgiveness in the scriptures do not use such an article.)

Alma 39:9: Why is remembering so important to the repentance process? How can remembering help you gain control of unwanted desires? What can you do each day to help you remember?

Alma 40:1: Why might Corianton be "worried concerning the resurrection of the dead"? How did Alma "perceive" this worry?

Alma 40:2: Why could there be no resurrection "until after the coming of Christ"?

Alma 40:2: What does it mean for "corruption" to "put on incorruption"?

Alma 40:3: What does it mean that Christ "bringeth to pass the resurrection of the dead"?

Alma 40:3: What does Alma mean by "mystery"? Does that just mean something lie things "which are kept, that no one knoweth them save God himself"? Or is something else meant here?

Alma 40:3: Why might Alma have "inquired diligently of God" to know "concerning the resurrection"? Why would this have been of special interest to Alma? Was it just because of Corianton's concern, or for some other reason?

Alma 40:5: Why doesn't Alma know how many times the resurrection will happen?

Alma 40:5: What does it mean that "there is a time appointed" for the resurrection?

Alma 40:6: What is meant by a "space" betwixt the time of death and the time of resurrection?

Alma 407: Why shift from talking about the resurrection itself to the space between death and resurrection?

Alma 40:8: What might it mean that "time only is measured unto men"? Does this have anything to do with D&C 130:7, where in contrast to mortality, all things past, present, and future are present before God?

Alma 40:9: Why has Alma been asking the Lord about the time between death and resurrection? What does it mean that Alma had "inquired diligently of the Lord to know" about these things? How does one inquire diligently?

Alma 40:9: Why would the Lord bother to answer Alma's questions about the afterlife? Is this just for Alma's edification, or was the revelation to him given mostly for the benefit of Corianton or others?

Alma 40:10: What does it mean that "God knoweth all the times which are appointed unto man"? What is this and why would it be important?

Alma 40:11: Why does Alma get answers to his prayers delivered by angels?

Alma 40:11: What does it mean for spirits to be "taken home to that God who gave them life"? How does this happen for both good and evil people?

Alma 40:12: What does it mean for paradise to be a "state of rest, a state of peace, where they...rest from all their troubles and from all care, and sorrow"? How does this compare to the view of the spirit world received by modern prophets, who indicate that priesthood holders are very busy there to teach the gospel to departed spirits?

Alma 40:13: What does it mean to "have no part nor portion of the Spirit of the Lord"? Does that mean that if we have even a tiny portion, we aren't evil?

Alma 40:13: What does it mean to choose "evil works rather than good"? What is the definition of evil here?

Alma 40:13: How literally should we take this teaching of the devil taking "possession of their house"? What does this mean?

Alma 40:13: What is this "outer darkness"? How does it relate to our teaching of spirit prison?

Alma 40:13: Why does this verse include the word "wailing" in between the words "weeping" and "gnashing," unlike this verse from the New Testament: "shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt 8:12)?

Alma 40:13: What does it mean to be "led captive by the will of the devil"? Is everyone who doesn't accept the gospel being led by the devil? How many modern church members are being led captive? What does that mean, how does it happen, and how can we avoid it?

Alma 40:13: Do we see ourselves or our neighbors being "led captive by the will of the devil"? Why or why not? How does this relate to the feelings of the sons of Mosiah about their neighbors (Mosiah 28:3)?

Alma 40:14: What does it mean for the souls of the wicked to be in "darkness"?

Alma 40:14: What does it mean to be in "a state of awful, fearful looking"?

Alma 40:15: What is this "consignation to happiness or misery" that Alma speaks of? How is this accomplished?

Alma 40:15: What are the "words which have been spoken" that Alma refers to?

Alma 40:16: How does this teaching square with our current teachings about "the morning of the first resurrection"?

Alma 40:17: What is the difference in being happy or being miserable when you are a disembodied spirit? How do you feel emotion without brain chemicals?

Alma 40:18: Alma seems to be using the word "soul" as an equivalent of what we mean when we say "spirit". How is this different from how we normally think of "soul"? Is there a difference between Alma's conception of the soul and our conception of the spirit?

Alma 40:19: Alma teaches that everyone who lives before Christ is resurrected will be resurrected before anyone who dies after that. How does that square with our current teachings about this? If we believe that Moroni has been resurrected, for Alma to be correct here, would that mean that everyone who has lived before Christ has already been resurrected? Could Alma be mistaken here? Or is there another way to read this verse?

Alma 40:20: Why would Alma offer an opinion about the timing of the resurrection? Why is Alma careful to label this part of his teaching an opinion? Does this also apply to his teaching about the timing of the resurrection of those who die before the resurrection of Christ (v.19)?

Alma 41:1: Of which has been spoken. Is there a passage in the Book of Mormon concerning the restoration that Alma may be referring to here?

Alma 41:5: The one raised to happiness according to his desires of happiness. Although seemingly simplistic in its logic, what does Alma mean by happiness? This verse reminds me of "Wickedness never was happiness", but does that mean? Also, if Alma states that those who are raised to happiness because they desire to be happy, doesn't that imply that those who don't get raised in happiness simply don't want to be happy? If happiness is something that one can either accept or reject based on their own desire, then what of exhorting people to happiness? What is innately "better" about being happy? To translate this into contemporary Mormon jargon, what is "better" about receiving celestial glory than any other glory? Will celestial glory ultimately everybody realize they would have wanted but failed to recognize here on earth? Will everybody ultimately be "happy" in whatever state of glory they end up in? Does God want us to be "happy" for our sake or for His sake or for both?

Alma 41:8: What are the decrees of God? What does it mean that they are unalterable?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: The sin next to murder. Ash, Michael R. "The Sin Next to Murder: An Alternative Interpretation.", Sunstone (November 2006) p. 34-43. This article identifies several statements in which church leaders have interpreted verse 39:5 to mean that adultery is next to murder in seriousness. The article argues that in fact the sin next to murder is not adultery but is instead leading others spiritually astray. On the one hand, the article presents well reasoned arguments about the seriousness of leading others astray and convincingly explains how this verse can be read consistent with the idea that the sin next to murder is not adultery but is instead leading others astray. On the other hand, this article gives insufficient weight to the admonition in verses 39:9, 11 that Corianton forsake adultery, and thus leaves open the possibility of also reading this verse consistent with the usual interpretation that the sin next to murder is in fact adultery. The article thus opens a second avenue of interpretation without settling the issue of which interpretation should be preferred.

Alma 39:9. Compare verse 9 with Mosiah 4:30, "watch yourselves, and your thoughts, and your words, and your deeds, and observe the comments of God, and continue in the faith of what ye have heard..."

Alma 39:14. Elder Dallin H Oaks explains in "Focus and Priorities" (Ensign May 2001) that "the 'vain things of [the] world' include every combination of that worldly quartet of property, pride, prominence, and power." He also says there: "As regards property, Jesus taught that 'a man’s life consisteth not in the abundance of the things which he possesseth' (Luke 12:15)."

Alma 40:16: Referring to Abinadi's teaching? See this comment for an argument that Alma is referring to Abinadi's teaching here.

Alma 41:10-11. Marcus B. Nash, "The Great Plan of Happiness," Ensign, Nov 2006, pp. 49–50. Elder Nash notes that "to be without God in the world—in other words, to refuse to live His gospel and therefore lack the companionship of the Spirit—is to be in a state contrary to the nature of happiness. The gospel of Jesus Christ is, in fact, the—note that this is singular, meaning it is the only—"great plan of happiness" (see Alma 42:8). If you opt for any other way of life or try to live only the parts of the gospel that seem convenient, such a choice will cheat you of the full, resplendent joy and happiness for which you were designed by our loving Father in Heaven and His Son."

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Alma 36-42. In Chapter 39 Alma turns from counseling his two older sons, Helaman and Shiblon, to counseling his younger son Corianton, the one who famously abandoned the ministry to pursue a harlot. The relationship of Chapters 39-41 to the rest of Chapters 36-41 is discussed at Chapters 36-42.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 39: Outline. Alma 39:1-14 is an exhortation consisting of four major sections:

Verses 39:1-4: Alma rebukes Corianton for not following his brothers' example, instead boasting in his own strength and leaving the ministry to pursue a harlot.

Verses 39:5-8: Alma explains that this conduct is next in seriousness to murder and denying the Holy Ghost.

Verses 39:9-14: Alma instructs Corianton to counsel with his brothers, forsake adultery, and return to the ministry.

Verses 39:15-19: Alma explains that Corianton's ministry is to declare glad tidings of redemption through Christ.

Alma 39:1-14: Exhortation. Three elements of a typical exhortation are: (1) an exposition or description of an unacceptable condition, such as Your room is messy. (2) a call or exhortation to change the situation, such as Clean your room right now. and (3) a narrative prediction of good and bad consequences, or of carrots and sticks, to motivate the desired change, such as Otherwise you will be grounded. Although only the second of these three sentences appears to be an exhortation, all three sentences contribute to the overall exhortational purpose of this paragraph. Here Alma uses all three elements to encourage Corianton to repent. Alma first identifies Corianton's bad conduct in verses 39:1-4,then explains the seriousness of the consequences that Corianton now faces in verses 39:5-8, and finally concludes by stating exactly what change in behavior is expected in verses 39:9-14.

Alma 39:13. In this verse Alma emphasizes an important part of repentance - restitution, or repairing damages that our sins may have caused.

Alma 39:14. Alma tells his son not to seek for riches or vanities of the world because we cannot take these things with us into the next life. Note that, in contrast, Doctrine & Covenants 130:18 tells us that we can take knowledge and intelligence with us into the next life.

Alma 41:1: Wrested. In verse 1 wrested means distorted, twisted or perverted. See Webster's 1828 definition here. Here Alma tells us that some have gone astray by twisting and distorting the scriptures in relation to the restoration. Though the scriptures are meant for our good, we see here that if we distort them, they can lead us astray.

Alma 41:14: Restoration. How you live and treat others in this life is how you will be rewarded and restored in the next life. Verse 14 is a good, simple, one-verse reminder of how we are expected to conduct ourselves with respect to others.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: These things. Which things are the abomination being referred to here, sexual sin (cf. verse 9) or "leading away the hearts of many people to destruction" (cf. verse 12 and Alma 36:14)?

Alma 39:6: Why does Alma repeat the phrase "it is not easy for him to obtain a forgiveness"? If it's to emphasize the point to Corianton, why might Alma feel this point needs to be emphasized to Corianton?

Alma 39:6: Why is the article "a" used to modify forgiveness here? (Note: all other uses of the term forgiveness in the scriptures do not use such an article.)

Alma 39:9: Why is remembering so important to the repentance process? How can remembering help you gain control of unwanted desires? What can you do each day to help you remember?

Alma 40:1: Why might Corianton be "worried concerning the resurrection of the dead"? How did Alma "perceive" this worry?

Alma 40:2: Why could there be no resurrection "until after the coming of Christ"?

Alma 40:2: What does it mean for "corruption" to "put on incorruption"?

Alma 40:3: What does it mean that Christ "bringeth to pass the resurrection of the dead"?

Alma 40:3: What does Alma mean by "mystery"? Does that just mean something lie things "which are kept, that no one knoweth them save God himself"? Or is something else meant here?

Alma 40:3: Why might Alma have "inquired diligently of God" to know "concerning the resurrection"? Why would this have been of special interest to Alma? Was it just because of Corianton's concern, or for some other reason?

Alma 40:5: Why doesn't Alma know how many times the resurrection will happen?

Alma 40:5: What does it mean that "there is a time appointed" for the resurrection?

Alma 40:6: What is meant by a "space" betwixt the time of death and the time of resurrection?

Alma 407: Why shift from talking about the resurrection itself to the space between death and resurrection?

Alma 40:8: What might it mean that "time only is measured unto men"? Does this have anything to do with D&C 130:7, where in contrast to mortality, all things past, present, and future are present before God?

Alma 40:9: Why has Alma been asking the Lord about the time between death and resurrection? What does it mean that Alma had "inquired diligently of the Lord to know" about these things? How does one inquire diligently?

Alma 40:9: Why would the Lord bother to answer Alma's questions about the afterlife? Is this just for Alma's edification, or was the revelation to him given mostly for the benefit of Corianton or others?

Alma 40:10: What does it mean that "God knoweth all the times which are appointed unto man"? What is this and why would it be important?

Alma 40:11: Why does Alma get answers to his prayers delivered by angels?

Alma 40:11: What does it mean for spirits to be "taken home to that God who gave them life"? How does this happen for both good and evil people?

Alma 40:12: What does it mean for paradise to be a "state of rest, a state of peace, where they...rest from all their troubles and from all care, and sorrow"? How does this compare to the view of the spirit world received by modern prophets, who indicate that priesthood holders are very busy there to teach the gospel to departed spirits?

Alma 40:13: What does it mean to "have no part nor portion of the Spirit of the Lord"? Does that mean that if we have even a tiny portion, we aren't evil?

Alma 40:13: What does it mean to choose "evil works rather than good"? What is the definition of evil here?

Alma 40:13: How literally should we take this teaching of the devil taking "possession of their house"? What does this mean?

Alma 40:13: What is this "outer darkness"? How does it relate to our teaching of spirit prison?

Alma 40:13: Why does this verse include the word "wailing" in between the words "weeping" and "gnashing," unlike this verse from the New Testament: "shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt 8:12)?

Alma 40:13: What does it mean to be "led captive by the will of the devil"? Is everyone who doesn't accept the gospel being led by the devil? How many modern church members are being led captive? What does that mean, how does it happen, and how can we avoid it?

Alma 40:13: Do we see ourselves or our neighbors being "led captive by the will of the devil"? Why or why not? How does this relate to the feelings of the sons of Mosiah about their neighbors (Mosiah 28:3)?

Alma 40:14: What does it mean for the souls of the wicked to be in "darkness"?

Alma 40:14: What does it mean to be in "a state of awful, fearful looking"?

Alma 40:15: What is this "consignation to happiness or misery" that Alma speaks of? How is this accomplished?

Alma 40:15: What are the "words which have been spoken" that Alma refers to?

Alma 40:16: How does this teaching square with our current teachings about "the morning of the first resurrection"?

Alma 40:17: What is the difference in being happy or being miserable when you are a disembodied spirit? How do you feel emotion without brain chemicals?

Alma 40:18: Alma seems to be using the word "soul" as an equivalent of what we mean when we say "spirit". How is this different from how we normally think of "soul"? Is there a difference between Alma's conception of the soul and our conception of the spirit?

Alma 40:19: Alma teaches that everyone who lives before Christ is resurrected will be resurrected before anyone who dies after that. How does that square with our current teachings about this? If we believe that Moroni has been resurrected, for Alma to be correct here, would that mean that everyone who has lived before Christ has already been resurrected? Could Alma be mistaken here? Or is there another way to read this verse?

Alma 40:20: Why would Alma offer an opinion about the timing of the resurrection? Why is Alma careful to label this part of his teaching an opinion? Does this also apply to his teaching about the timing of the resurrection of those who die before the resurrection of Christ (v.19)?

Alma 41:1: Of which has been spoken. Is there a passage in the Book of Mormon concerning the restoration that Alma may be referring to here?

Alma 41:5: The one raised to happiness according to his desires of happiness. Although seemingly simplistic in its logic, what does Alma mean by happiness? This verse reminds me of "Wickedness never was happiness", but does that mean? Also, if Alma states that those who are raised to happiness because they desire to be happy, doesn't that imply that those who don't get raised in happiness simply don't want to be happy? If happiness is something that one can either accept or reject based on their own desire, then what of exhorting people to happiness? What is innately "better" about being happy? To translate this into contemporary Mormon jargon, what is "better" about receiving celestial glory than any other glory? Will celestial glory ultimately everybody realize they would have wanted but failed to recognize here on earth? Will everybody ultimately be "happy" in whatever state of glory they end up in? Does God want us to be "happy" for our sake or for His sake or for both?

Alma 41:8: What are the decrees of God? What does it mean that they are unalterable?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: The sin next to murder. Ash, Michael R. "The Sin Next to Murder: An Alternative Interpretation.", Sunstone (November 2006) p. 34-43. This article identifies several statements in which church leaders have interpreted verse 39:5 to mean that adultery is next to murder in seriousness. The article argues that in fact the sin next to murder is not adultery but is instead leading others spiritually astray. On the one hand, the article presents well reasoned arguments about the seriousness of leading others astray and convincingly explains how this verse can be read consistent with the idea that the sin next to murder is not adultery but is instead leading others astray. On the other hand, this article gives insufficient weight to the admonition in verses 39:9, 11 that Corianton forsake adultery, and thus leaves open the possibility of also reading this verse consistent with the usual interpretation that the sin next to murder is in fact adultery. The article thus opens a second avenue of interpretation without settling the issue of which interpretation should be preferred.

Alma 39:9. Compare verse 9 with Mosiah 4:30, "watch yourselves, and your thoughts, and your words, and your deeds, and observe the comments of God, and continue in the faith of what ye have heard..."

Alma 39:14. Elder Dallin H Oaks explains in "Focus and Priorities" (Ensign May 2001) that "the 'vain things of [the] world' include every combination of that worldly quartet of property, pride, prominence, and power." He also says there: "As regards property, Jesus taught that 'a man’s life consisteth not in the abundance of the things which he possesseth' (Luke 12:15)."

Alma 40:16: Referring to Abinadi's teaching? See this comment for an argument that Alma is referring to Abinadi's teaching here.

Alma 41:10-11. Marcus B. Nash, "The Great Plan of Happiness," Ensign, Nov 2006, pp. 49–50. Elder Nash notes that "to be without God in the world—in other words, to refuse to live His gospel and therefore lack the companionship of the Spirit—is to be in a state contrary to the nature of happiness. The gospel of Jesus Christ is, in fact, the—note that this is singular, meaning it is the only—"great plan of happiness" (see Alma 42:8). If you opt for any other way of life or try to live only the parts of the gospel that seem convenient, such a choice will cheat you of the full, resplendent joy and happiness for which you were designed by our loving Father in Heaven and His Son."

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Alma 36-42. In Chapter 39 Alma turns from counseling his two older sons, Helaman and Shiblon, to counseling his younger son Corianton, the one who famously abandoned the ministry to pursue a harlot. The relationship of Chapters 39-41 to the rest of Chapters 36-41 is discussed at Chapters 36-42.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 39: Outline. Alma 39:1-14 is an exhortation consisting of four major sections:

Verses 39:1-4: Alma rebukes Corianton for not following his brothers' example, instead boasting in his own strength and leaving the ministry to pursue a harlot.

Verses 39:5-8: Alma explains that this conduct is next in seriousness to murder and denying the Holy Ghost.

Verses 39:9-14: Alma instructs Corianton to counsel with his brothers, forsake adultery, and return to the ministry.

Verses 39:15-19: Alma explains that Corianton's ministry is to declare glad tidings of redemption through Christ.

Alma 39:1-14: Exhortation. Three elements of a typical exhortation are: (1) an exposition or description of an unacceptable condition, such as Your room is messy. (2) a call or exhortation to change the situation, such as Clean your room right now. and (3) a narrative prediction of good and bad consequences, or of carrots and sticks, to motivate the desired change, such as Otherwise you will be grounded. Although only the second of these three sentences appears to be an exhortation, all three sentences contribute to the overall exhortational purpose of this paragraph. Here Alma uses all three elements to encourage Corianton to repent. Alma first identifies Corianton's bad conduct in verses 39:1-4,then explains the seriousness of the consequences that Corianton now faces in verses 39:5-8, and finally concludes by stating exactly what change in behavior is expected in verses 39:9-14.

Alma 39:13. In this verse Alma emphasizes an important part of repentance - restitution, or repairing damages that our sins may have caused.

Alma 39:14. Alma tells his son not to seek for riches or vanities of the world because we cannot take these things with us into the next life. Note that, in contrast, Doctrine & Covenants 130:18 tells us that we can take knowledge and intelligence with us into the next life.

Alma 41:1: Wrested. In verse 1 wrested means distorted, twisted or perverted. See Webster's 1828 definition here. Here Alma tells us that some have gone astray by twisting and distorting the scriptures in relation to the restoration. Though the scriptures are meant for our good, we see here that if we distort them, they can lead us astray.

Alma 41:14: Restoration. How you live and treat others in this life is how you will be rewarded and restored in the next life. Verse 14 is a good, simple, one-verse reminder of how we are expected to conduct ourselves with respect to others.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: These things. Which things are the abomination being referred to here, sexual sin (cf. verse 9) or "leading away the hearts of many people to destruction" (cf. verse 12 and Alma 36:14)?

Alma 39:6: Why does Alma repeat the phrase "it is not easy for him to obtain a forgiveness"? If it's to emphasize the point to Corianton, why might Alma feel this point needs to be emphasized to Corianton?

Alma 39:6: Why is the article "a" used to modify forgiveness here? (Note: all other uses of the term forgiveness in the scriptures do not use such an article.)

Alma 39:9: Why is remembering so important to the repentance process? How can remembering help you gain control of unwanted desires? What can you do each day to help you remember?

Alma 40:1: Why might Corianton be "worried concerning the resurrection of the dead"? How did Alma "perceive" this worry?

Alma 40:2: Why could there be no resurrection "until after the coming of Christ"?

Alma 40:2: What does it mean for "corruption" to "put on incorruption"?

Alma 40:3: What does it mean that Christ "bringeth to pass the resurrection of the dead"?

Alma 40:3: What does Alma mean by "mystery"? Does that just mean something lie things "which are kept, that no one knoweth them save God himself"? Or is something else meant here?

Alma 40:3: Why might Alma have "inquired diligently of God" to know "concerning the resurrection"? Why would this have been of special interest to Alma? Was it just because of Corianton's concern, or for some other reason?

Alma 40:5: Why doesn't Alma know how many times the resurrection will happen?

Alma 40:5: What does it mean that "there is a time appointed" for the resurrection?

Alma 40:6: What is meant by a "space" betwixt the time of death and the time of resurrection?

Alma 407: Why shift from talking about the resurrection itself to the space between death and resurrection?

Alma 40:8: What might it mean that "time only is measured unto men"? Does this have anything to do with D&C 130:7, where in contrast to mortality, all things past, present, and future are present before God?

Alma 40:9: Why has Alma been asking the Lord about the time between death and resurrection? What does it mean that Alma had "inquired diligently of the Lord to know" about these things? How does one inquire diligently?

Alma 40:9: Why would the Lord bother to answer Alma's questions about the afterlife? Is this just for Alma's edification, or was the revelation to him given mostly for the benefit of Corianton or others?

Alma 40:10: What does it mean that "God knoweth all the times which are appointed unto man"? What is this and why would it be important?

Alma 40:11: Why does Alma get answers to his prayers delivered by angels?

Alma 40:11: What does it mean for spirits to be "taken home to that God who gave them life"? How does this happen for both good and evil people?

Alma 40:12: What does it mean for paradise to be a "state of rest, a state of peace, where they...rest from all their troubles and from all care, and sorrow"? How does this compare to the view of the spirit world received by modern prophets, who indicate that priesthood holders are very busy there to teach the gospel to departed spirits?

Alma 40:13: What does it mean to "have no part nor portion of the Spirit of the Lord"? Does that mean that if we have even a tiny portion, we aren't evil?

Alma 40:13: What does it mean to choose "evil works rather than good"? What is the definition of evil here?

Alma 40:13: How literally should we take this teaching of the devil taking "possession of their house"? What does this mean?

Alma 40:13: What is this "outer darkness"? How does it relate to our teaching of spirit prison?

Alma 40:13: Why does this verse include the word "wailing" in between the words "weeping" and "gnashing," unlike this verse from the New Testament: "shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt 8:12)?

Alma 40:13: What does it mean to be "led captive by the will of the devil"? Is everyone who doesn't accept the gospel being led by the devil? How many modern church members are being led captive? What does that mean, how does it happen, and how can we avoid it?

Alma 40:13: Do we see ourselves or our neighbors being "led captive by the will of the devil"? Why or why not? How does this relate to the feelings of the sons of Mosiah about their neighbors (Mosiah 28:3)?

Alma 40:14: What does it mean for the souls of the wicked to be in "darkness"?

Alma 40:14: What does it mean to be in "a state of awful, fearful looking"?

Alma 40:15: What is this "consignation to happiness or misery" that Alma speaks of? How is this accomplished?

Alma 40:15: What are the "words which have been spoken" that Alma refers to?

Alma 40:16: How does this teaching square with our current teachings about "the morning of the first resurrection"?

Alma 40:17: What is the difference in being happy or being miserable when you are a disembodied spirit? How do you feel emotion without brain chemicals?

Alma 40:18: Alma seems to be using the word "soul" as an equivalent of what we mean when we say "spirit". How is this different from how we normally think of "soul"? Is there a difference between Alma's conception of the soul and our conception of the spirit?

Alma 40:19: Alma teaches that everyone who lives before Christ is resurrected will be resurrected before anyone who dies after that. How does that square with our current teachings about this? If we believe that Moroni has been resurrected, for Alma to be correct here, would that mean that everyone who has lived before Christ has already been resurrected? Could Alma be mistaken here? Or is there another way to read this verse?

Alma 40:20: Why would Alma offer an opinion about the timing of the resurrection? Why is Alma careful to label this part of his teaching an opinion? Does this also apply to his teaching about the timing of the resurrection of those who die before the resurrection of Christ (v.19)?

Alma 41:1: Of which has been spoken. Is there a passage in the Book of Mormon concerning the restoration that Alma may be referring to here?

Alma 41:5: The one raised to happiness according to his desires of happiness. Although seemingly simplistic in its logic, what does Alma mean by happiness? This verse reminds me of "Wickedness never was happiness", but does that mean? Also, if Alma states that those who are raised to happiness because they desire to be happy, doesn't that imply that those who don't get raised in happiness simply don't want to be happy? If happiness is something that one can either accept or reject based on their own desire, then what of exhorting people to happiness? What is innately "better" about being happy? To translate this into contemporary Mormon jargon, what is "better" about receiving celestial glory than any other glory? Will celestial glory ultimately everybody realize they would have wanted but failed to recognize here on earth? Will everybody ultimately be "happy" in whatever state of glory they end up in? Does God want us to be "happy" for our sake or for His sake or for both?

Alma 41:8: What are the decrees of God? What does it mean that they are unalterable?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: The sin next to murder. Ash, Michael R. "The Sin Next to Murder: An Alternative Interpretation.", Sunstone (November 2006) p. 34-43. This article identifies several statements in which church leaders have interpreted verse 39:5 to mean that adultery is next to murder in seriousness. The article argues that in fact the sin next to murder is not adultery but is instead leading others spiritually astray. On the one hand, the article presents well reasoned arguments about the seriousness of leading others astray and convincingly explains how this verse can be read consistent with the idea that the sin next to murder is not adultery but is instead leading others astray. On the other hand, this article gives insufficient weight to the admonition in verses 39:9, 11 that Corianton forsake adultery, and thus leaves open the possibility of also reading this verse consistent with the usual interpretation that the sin next to murder is in fact adultery. The article thus opens a second avenue of interpretation without settling the issue of which interpretation should be preferred.

Alma 39:9. Compare verse 9 with Mosiah 4:30, "watch yourselves, and your thoughts, and your words, and your deeds, and observe the comments of God, and continue in the faith of what ye have heard..."

Alma 39:14. Elder Dallin H Oaks explains in "Focus and Priorities" (Ensign May 2001) that "the 'vain things of [the] world' include every combination of that worldly quartet of property, pride, prominence, and power." He also says there: "As regards property, Jesus taught that 'a man’s life consisteth not in the abundance of the things which he possesseth' (Luke 12:15)."

Alma 40:16: Referring to Abinadi's teaching? See this comment for an argument that Alma is referring to Abinadi's teaching here.

Alma 41:10-11. Marcus B. Nash, "The Great Plan of Happiness," Ensign, Nov 2006, pp. 49–50. Elder Nash notes that "to be without God in the world—in other words, to refuse to live His gospel and therefore lack the companionship of the Spirit—is to be in a state contrary to the nature of happiness. The gospel of Jesus Christ is, in fact, the—note that this is singular, meaning it is the only—"great plan of happiness" (see Alma 42:8). If you opt for any other way of life or try to live only the parts of the gospel that seem convenient, such a choice will cheat you of the full, resplendent joy and happiness for which you were designed by our loving Father in Heaven and His Son."

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Alma 36-42. In Chapter 39 Alma turns from counseling his two older sons, Helaman and Shiblon, to counseling his younger son Corianton, the one who famously abandoned the ministry to pursue a harlot. The relationship of Chapters 39-41 to the rest of Chapters 36-41 is discussed at Chapters 36-42.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 39: Outline. Alma 39:1-14 is an exhortation consisting of four major sections:

Verses 39:1-4: Alma rebukes Corianton for not following his brothers' example, instead boasting in his own strength and leaving the ministry to pursue a harlot.

Verses 39:5-8: Alma explains that this conduct is next in seriousness to murder and denying the Holy Ghost.

Verses 39:9-14: Alma instructs Corianton to counsel with his brothers, forsake adultery, and return to the ministry.

Verses 39:15-19: Alma explains that Corianton's ministry is to declare glad tidings of redemption through Christ.

Alma 39:1-14: Exhortation. Three elements of a typical exhortation are: (1) an exposition or description of an unacceptable condition, such as Your room is messy. (2) a call or exhortation to change the situation, such as Clean your room right now. and (3) a narrative prediction of good and bad consequences, or of carrots and sticks, to motivate the desired change, such as Otherwise you will be grounded. Although only the second of these three sentences appears to be an exhortation, all three sentences contribute to the overall exhortational purpose of this paragraph. Here Alma uses all three elements to encourage Corianton to repent. Alma first identifies Corianton's bad conduct in verses 39:1-4,then explains the seriousness of the consequences that Corianton now faces in verses 39:5-8, and finally concludes by stating exactly what change in behavior is expected in verses 39:9-14.

Alma 39:13. In this verse Alma emphasizes an important part of repentance - restitution, or repairing damages that our sins may have caused.

Alma 39:14. Alma tells his son not to seek for riches or vanities of the world because we cannot take these things with us into the next life. Note that, in contrast, Doctrine & Covenants 130:18 tells us that we can take knowledge and intelligence with us into the next life.

Alma 41:1: Wrested. In verse 1 wrested means distorted, twisted or perverted. See Webster's 1828 definition here. Here Alma tells us that some have gone astray by twisting and distorting the scriptures in relation to the restoration. Though the scriptures are meant for our good, we see here that if we distort them, they can lead us astray.

Alma 41:14: Restoration. How you live and treat others in this life is how you will be rewarded and restored in the next life. Verse 14 is a good, simple, one-verse reminder of how we are expected to conduct ourselves with respect to others.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: These things. Which things are the abomination being referred to here, sexual sin (cf. verse 9) or "leading away the hearts of many people to destruction" (cf. verse 12 and Alma 36:14)?

Alma 39:6: Why does Alma repeat the phrase "it is not easy for him to obtain a forgiveness"? If it's to emphasize the point to Corianton, why might Alma feel this point needs to be emphasized to Corianton?

Alma 39:6: Why is the article "a" used to modify forgiveness here? (Note: all other uses of the term forgiveness in the scriptures do not use such an article.)

Alma 39:9: Why is remembering so important to the repentance process? How can remembering help you gain control of unwanted desires? What can you do each day to help you remember?

Alma 40:1: Why might Corianton be "worried concerning the resurrection of the dead"? How did Alma "perceive" this worry?

Alma 40:2: Why could there be no resurrection "until after the coming of Christ"?

Alma 40:2: What does it mean for "corruption" to "put on incorruption"?

Alma 40:3: What does it mean that Christ "bringeth to pass the resurrection of the dead"?

Alma 40:3: What does Alma mean by "mystery"? Does that just mean something lie things "which are kept, that no one knoweth them save God himself"? Or is something else meant here?

Alma 40:3: Why might Alma have "inquired diligently of God" to know "concerning the resurrection"? Why would this have been of special interest to Alma? Was it just because of Corianton's concern, or for some other reason?

Alma 40:5: Why doesn't Alma know how many times the resurrection will happen?

Alma 40:5: What does it mean that "there is a time appointed" for the resurrection?

Alma 40:6: What is meant by a "space" betwixt the time of death and the time of resurrection?

Alma 407: Why shift from talking about the resurrection itself to the space between death and resurrection?

Alma 40:8: What might it mean that "time only is measured unto men"? Does this have anything to do with D&C 130:7, where in contrast to mortality, all things past, present, and future are present before God?

Alma 40:9: Why has Alma been asking the Lord about the time between death and resurrection? What does it mean that Alma had "inquired diligently of the Lord to know" about these things? How does one inquire diligently?

Alma 40:9: Why would the Lord bother to answer Alma's questions about the afterlife? Is this just for Alma's edification, or was the revelation to him given mostly for the benefit of Corianton or others?

Alma 40:10: What does it mean that "God knoweth all the times which are appointed unto man"? What is this and why would it be important?

Alma 40:11: Why does Alma get answers to his prayers delivered by angels?

Alma 40:11: What does it mean for spirits to be "taken home to that God who gave them life"? How does this happen for both good and evil people?

Alma 40:12: What does it mean for paradise to be a "state of rest, a state of peace, where they...rest from all their troubles and from all care, and sorrow"? How does this compare to the view of the spirit world received by modern prophets, who indicate that priesthood holders are very busy there to teach the gospel to departed spirits?

Alma 40:13: What does it mean to "have no part nor portion of the Spirit of the Lord"? Does that mean that if we have even a tiny portion, we aren't evil?

Alma 40:13: What does it mean to choose "evil works rather than good"? What is the definition of evil here?

Alma 40:13: How literally should we take this teaching of the devil taking "possession of their house"? What does this mean?

Alma 40:13: What is this "outer darkness"? How does it relate to our teaching of spirit prison?

Alma 40:13: Why does this verse include the word "wailing" in between the words "weeping" and "gnashing," unlike this verse from the New Testament: "shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt 8:12)?

Alma 40:13: What does it mean to be "led captive by the will of the devil"? Is everyone who doesn't accept the gospel being led by the devil? How many modern church members are being led captive? What does that mean, how does it happen, and how can we avoid it?

Alma 40:13: Do we see ourselves or our neighbors being "led captive by the will of the devil"? Why or why not? How does this relate to the feelings of the sons of Mosiah about their neighbors (Mosiah 28:3)?

Alma 40:14: What does it mean for the souls of the wicked to be in "darkness"?

Alma 40:14: What does it mean to be in "a state of awful, fearful looking"?

Alma 40:15: What is this "consignation to happiness or misery" that Alma speaks of? How is this accomplished?

Alma 40:15: What are the "words which have been spoken" that Alma refers to?

Alma 40:16: How does this teaching square with our current teachings about "the morning of the first resurrection"?

Alma 40:17: What is the difference in being happy or being miserable when you are a disembodied spirit? How do you feel emotion without brain chemicals?

Alma 40:18: Alma seems to be using the word "soul" as an equivalent of what we mean when we say "spirit". How is this different from how we normally think of "soul"? Is there a difference between Alma's conception of the soul and our conception of the spirit?

Alma 40:19: Alma teaches that everyone who lives before Christ is resurrected will be resurrected before anyone who dies after that. How does that square with our current teachings about this? If we believe that Moroni has been resurrected, for Alma to be correct here, would that mean that everyone who has lived before Christ has already been resurrected? Could Alma be mistaken here? Or is there another way to read this verse?

Alma 40:20: Why would Alma offer an opinion about the timing of the resurrection? Why is Alma careful to label this part of his teaching an opinion? Does this also apply to his teaching about the timing of the resurrection of those who die before the resurrection of Christ (v.19)?

Alma 41:1: Of which has been spoken. Is there a passage in the Book of Mormon concerning the restoration that Alma may be referring to here?

Alma 41:5: The one raised to happiness according to his desires of happiness. Although seemingly simplistic in its logic, what does Alma mean by happiness? This verse reminds me of "Wickedness never was happiness", but does that mean? Also, if Alma states that those who are raised to happiness because they desire to be happy, doesn't that imply that those who don't get raised in happiness simply don't want to be happy? If happiness is something that one can either accept or reject based on their own desire, then what of exhorting people to happiness? What is innately "better" about being happy? To translate this into contemporary Mormon jargon, what is "better" about receiving celestial glory than any other glory? Will celestial glory ultimately everybody realize they would have wanted but failed to recognize here on earth? Will everybody ultimately be "happy" in whatever state of glory they end up in? Does God want us to be "happy" for our sake or for His sake or for both?

Alma 41:8: What are the decrees of God? What does it mean that they are unalterable?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: The sin next to murder. Ash, Michael R. "The Sin Next to Murder: An Alternative Interpretation.", Sunstone (November 2006) p. 34-43. This article identifies several statements in which church leaders have interpreted verse 39:5 to mean that adultery is next to murder in seriousness. The article argues that in fact the sin next to murder is not adultery but is instead leading others spiritually astray. On the one hand, the article presents well reasoned arguments about the seriousness of leading others astray and convincingly explains how this verse can be read consistent with the idea that the sin next to murder is not adultery but is instead leading others astray. On the other hand, this article gives insufficient weight to the admonition in verses 39:9, 11 that Corianton forsake adultery, and thus leaves open the possibility of also reading this verse consistent with the usual interpretation that the sin next to murder is in fact adultery. The article thus opens a second avenue of interpretation without settling the issue of which interpretation should be preferred.

Alma 39:9. Compare verse 9 with Mosiah 4:30, "watch yourselves, and your thoughts, and your words, and your deeds, and observe the comments of God, and continue in the faith of what ye have heard..."

Alma 39:14. Elder Dallin H Oaks explains in "Focus and Priorities" (Ensign May 2001) that "the 'vain things of [the] world' include every combination of that worldly quartet of property, pride, prominence, and power." He also says there: "As regards property, Jesus taught that 'a man’s life consisteth not in the abundance of the things which he possesseth' (Luke 12:15)."

Alma 40:16: Referring to Abinadi's teaching? See this comment for an argument that Alma is referring to Abinadi's teaching here.

Alma 41:10-11. Marcus B. Nash, "The Great Plan of Happiness," Ensign, Nov 2006, pp. 49–50. Elder Nash notes that "to be without God in the world—in other words, to refuse to live His gospel and therefore lack the companionship of the Spirit—is to be in a state contrary to the nature of happiness. The gospel of Jesus Christ is, in fact, the—note that this is singular, meaning it is the only—"great plan of happiness" (see Alma 42:8). If you opt for any other way of life or try to live only the parts of the gospel that seem convenient, such a choice will cheat you of the full, resplendent joy and happiness for which you were designed by our loving Father in Heaven and His Son."

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Alma 36-42. In Chapter 39 Alma turns from counseling his two older sons, Helaman and Shiblon, to counseling his younger son Corianton, the one who famously abandoned the ministry to pursue a harlot. The relationship of Chapters 39-41 to the rest of Chapters 36-41 is discussed at Chapters 36-42.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 39: Outline. Alma 39:1-14 is an exhortation consisting of four major sections:

Verses 39:1-4: Alma rebukes Corianton for not following his brothers' example, instead boasting in his own strength and leaving the ministry to pursue a harlot.

Verses 39:5-8: Alma explains that this conduct is next in seriousness to murder and denying the Holy Ghost.

Verses 39:9-14: Alma instructs Corianton to counsel with his brothers, forsake adultery, and return to the ministry.

Verses 39:15-19: Alma explains that Corianton's ministry is to declare glad tidings of redemption through Christ.

Alma 39:1-14: Exhortation. Three elements of a typical exhortation are: (1) an exposition or description of an unacceptable condition, such as Your room is messy. (2) a call or exhortation to change the situation, such as Clean your room right now. and (3) a narrative prediction of good and bad consequences, or of carrots and sticks, to motivate the desired change, such as Otherwise you will be grounded. Although only the second of these three sentences appears to be an exhortation, all three sentences contribute to the overall exhortational purpose of this paragraph. Here Alma uses all three elements to encourage Corianton to repent. Alma first identifies Corianton's bad conduct in verses 39:1-4,then explains the seriousness of the consequences that Corianton now faces in verses 39:5-8, and finally concludes by stating exactly what change in behavior is expected in verses 39:9-14.

Alma 39:13. In this verse Alma emphasizes an important part of repentance - restitution, or repairing damages that our sins may have caused.

Alma 39:14. Alma tells his son not to seek for riches or vanities of the world because we cannot take these things with us into the next life. Note that, in contrast, Doctrine & Covenants 130:18 tells us that we can take knowledge and intelligence with us into the next life.

Alma 41:1: Wrested. In verse 1 wrested means distorted, twisted or perverted. See Webster's 1828 definition here. Here Alma tells us that some have gone astray by twisting and distorting the scriptures in relation to the restoration. Though the scriptures are meant for our good, we see here that if we distort them, they can lead us astray.

Alma 41:14: Restoration. How you live and treat others in this life is how you will be rewarded and restored in the next life. Verse 14 is a good, simple, one-verse reminder of how we are expected to conduct ourselves with respect to others.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: These things. Which things are the abomination being referred to here, sexual sin (cf. verse 9) or "leading away the hearts of many people to destruction" (cf. verse 12 and Alma 36:14)?

Alma 39:6: Why does Alma repeat the phrase "it is not easy for him to obtain a forgiveness"? If it's to emphasize the point to Corianton, why might Alma feel this point needs to be emphasized to Corianton?

Alma 39:6: Why is the article "a" used to modify forgiveness here? (Note: all other uses of the term forgiveness in the scriptures do not use such an article.)

Alma 39:9: Why is remembering so important to the repentance process? How can remembering help you gain control of unwanted desires? What can you do each day to help you remember?

Alma 40:1: Why might Corianton be "worried concerning the resurrection of the dead"? How did Alma "perceive" this worry?

Alma 40:2: Why could there be no resurrection "until after the coming of Christ"?

Alma 40:2: What does it mean for "corruption" to "put on incorruption"?

Alma 40:3: What does it mean that Christ "bringeth to pass the resurrection of the dead"?

Alma 40:3: What does Alma mean by "mystery"? Does that just mean something lie things "which are kept, that no one knoweth them save God himself"? Or is something else meant here?

Alma 40:3: Why might Alma have "inquired diligently of God" to know "concerning the resurrection"? Why would this have been of special interest to Alma? Was it just because of Corianton's concern, or for some other reason?

Alma 40:5: Why doesn't Alma know how many times the resurrection will happen?

Alma 40:5: What does it mean that "there is a time appointed" for the resurrection?

Alma 40:6: What is meant by a "space" betwixt the time of death and the time of resurrection?

Alma 407: Why shift from talking about the resurrection itself to the space between death and resurrection?

Alma 40:8: What might it mean that "time only is measured unto men"? Does this have anything to do with D&C 130:7, where in contrast to mortality, all things past, present, and future are present before God?

Alma 40:9: Why has Alma been asking the Lord about the time between death and resurrection? What does it mean that Alma had "inquired diligently of the Lord to know" about these things? How does one inquire diligently?

Alma 40:9: Why would the Lord bother to answer Alma's questions about the afterlife? Is this just for Alma's edification, or was the revelation to him given mostly for the benefit of Corianton or others?

Alma 40:10: What does it mean that "God knoweth all the times which are appointed unto man"? What is this and why would it be important?

Alma 40:11: Why does Alma get answers to his prayers delivered by angels?

Alma 40:11: What does it mean for spirits to be "taken home to that God who gave them life"? How does this happen for both good and evil people?

Alma 40:12: What does it mean for paradise to be a "state of rest, a state of peace, where they...rest from all their troubles and from all care, and sorrow"? How does this compare to the view of the spirit world received by modern prophets, who indicate that priesthood holders are very busy there to teach the gospel to departed spirits?

Alma 40:13: What does it mean to "have no part nor portion of the Spirit of the Lord"? Does that mean that if we have even a tiny portion, we aren't evil?

Alma 40:13: What does it mean to choose "evil works rather than good"? What is the definition of evil here?

Alma 40:13: How literally should we take this teaching of the devil taking "possession of their house"? What does this mean?

Alma 40:13: What is this "outer darkness"? How does it relate to our teaching of spirit prison?

Alma 40:13: Why does this verse include the word "wailing" in between the words "weeping" and "gnashing," unlike this verse from the New Testament: "shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt 8:12)?

Alma 40:13: What does it mean to be "led captive by the will of the devil"? Is everyone who doesn't accept the gospel being led by the devil? How many modern church members are being led captive? What does that mean, how does it happen, and how can we avoid it?

Alma 40:13: Do we see ourselves or our neighbors being "led captive by the will of the devil"? Why or why not? How does this relate to the feelings of the sons of Mosiah about their neighbors (Mosiah 28:3)?

Alma 40:14: What does it mean for the souls of the wicked to be in "darkness"?

Alma 40:14: What does it mean to be in "a state of awful, fearful looking"?

Alma 40:15: What is this "consignation to happiness or misery" that Alma speaks of? How is this accomplished?

Alma 40:15: What are the "words which have been spoken" that Alma refers to?

Alma 40:16: How does this teaching square with our current teachings about "the morning of the first resurrection"?

Alma 40:17: What is the difference in being happy or being miserable when you are a disembodied spirit? How do you feel emotion without brain chemicals?

Alma 40:18: Alma seems to be using the word "soul" as an equivalent of what we mean when we say "spirit". How is this different from how we normally think of "soul"? Is there a difference between Alma's conception of the soul and our conception of the spirit?

Alma 40:19: Alma teaches that everyone who lives before Christ is resurrected will be resurrected before anyone who dies after that. How does that square with our current teachings about this? If we believe that Moroni has been resurrected, for Alma to be correct here, would that mean that everyone who has lived before Christ has already been resurrected? Could Alma be mistaken here? Or is there another way to read this verse?

Alma 40:20: Why would Alma offer an opinion about the timing of the resurrection? Why is Alma careful to label this part of his teaching an opinion? Does this also apply to his teaching about the timing of the resurrection of those who die before the resurrection of Christ (v.19)?

Alma 41:1: Of which has been spoken. Is there a passage in the Book of Mormon concerning the restoration that Alma may be referring to here?

Alma 41:5: The one raised to happiness according to his desires of happiness. Although seemingly simplistic in its logic, what does Alma mean by happiness? This verse reminds me of "Wickedness never was happiness", but does that mean? Also, if Alma states that those who are raised to happiness because they desire to be happy, doesn't that imply that those who don't get raised in happiness simply don't want to be happy? If happiness is something that one can either accept or reject based on their own desire, then what of exhorting people to happiness? What is innately "better" about being happy? To translate this into contemporary Mormon jargon, what is "better" about receiving celestial glory than any other glory? Will celestial glory ultimately everybody realize they would have wanted but failed to recognize here on earth? Will everybody ultimately be "happy" in whatever state of glory they end up in? Does God want us to be "happy" for our sake or for His sake or for both?

Alma 41:8: What are the decrees of God? What does it mean that they are unalterable?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: The sin next to murder. Ash, Michael R. "The Sin Next to Murder: An Alternative Interpretation.", Sunstone (November 2006) p. 34-43. This article identifies several statements in which church leaders have interpreted verse 39:5 to mean that adultery is next to murder in seriousness. The article argues that in fact the sin next to murder is not adultery but is instead leading others spiritually astray. On the one hand, the article presents well reasoned arguments about the seriousness of leading others astray and convincingly explains how this verse can be read consistent with the idea that the sin next to murder is not adultery but is instead leading others astray. On the other hand, this article gives insufficient weight to the admonition in verses 39:9, 11 that Corianton forsake adultery, and thus leaves open the possibility of also reading this verse consistent with the usual interpretation that the sin next to murder is in fact adultery. The article thus opens a second avenue of interpretation without settling the issue of which interpretation should be preferred.

Alma 39:9. Compare verse 9 with Mosiah 4:30, "watch yourselves, and your thoughts, and your words, and your deeds, and observe the comments of God, and continue in the faith of what ye have heard..."

Alma 39:14. Elder Dallin H Oaks explains in "Focus and Priorities" (Ensign May 2001) that "the 'vain things of [the] world' include every combination of that worldly quartet of property, pride, prominence, and power." He also says there: "As regards property, Jesus taught that 'a man’s life consisteth not in the abundance of the things which he possesseth' (Luke 12:15)."

Alma 40:16: Referring to Abinadi's teaching? See this comment for an argument that Alma is referring to Abinadi's teaching here.

Alma 41:10-11. Marcus B. Nash, "The Great Plan of Happiness," Ensign, Nov 2006, pp. 49–50. Elder Nash notes that "to be without God in the world—in other words, to refuse to live His gospel and therefore lack the companionship of the Spirit—is to be in a state contrary to the nature of happiness. The gospel of Jesus Christ is, in fact, the—note that this is singular, meaning it is the only—"great plan of happiness" (see Alma 42:8). If you opt for any other way of life or try to live only the parts of the gospel that seem convenient, such a choice will cheat you of the full, resplendent joy and happiness for which you were designed by our loving Father in Heaven and His Son."

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Alma 36-42. In Chapter 39 Alma turns from counseling his two older sons, Helaman and Shiblon, to counseling his younger son Corianton, the one who famously abandoned the ministry to pursue a harlot. The relationship of Chapters 39-41 to the rest of Chapters 36-41 is discussed at Chapters 36-42.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 39: Outline. Alma 39:1-14 is an exhortation consisting of four major sections:

Verses 39:1-4: Alma rebukes Corianton for not following his brothers' example, instead boasting in his own strength and leaving the ministry to pursue a harlot.

Verses 39:5-8: Alma explains that this conduct is next in seriousness to murder and denying the Holy Ghost.

Verses 39:9-14: Alma instructs Corianton to counsel with his brothers, forsake adultery, and return to the ministry.

Verses 39:15-19: Alma explains that Corianton's ministry is to declare glad tidings of redemption through Christ.

Alma 39:1-14: Exhortation. Three elements of a typical exhortation are: (1) an exposition or description of an unacceptable condition, such as Your room is messy. (2) a call or exhortation to change the situation, such as Clean your room right now. and (3) a narrative prediction of good and bad consequences, or of carrots and sticks, to motivate the desired change, such as Otherwise you will be grounded. Although only the second of these three sentences appears to be an exhortation, all three sentences contribute to the overall exhortational purpose of this paragraph. Here Alma uses all three elements to encourage Corianton to repent. Alma first identifies Corianton's bad conduct in verses 39:1-4,then explains the seriousness of the consequences that Corianton now faces in verses 39:5-8, and finally concludes by stating exactly what change in behavior is expected in verses 39:9-14.

Alma 39:13. In this verse Alma emphasizes an important part of repentance - restitution, or repairing damages that our sins may have caused.

Alma 39:14. Alma tells his son not to seek for riches or vanities of the world because we cannot take these things with us into the next life. Note that, in contrast, Doctrine & Covenants 130:18 tells us that we can take knowledge and intelligence with us into the next life.

Alma 41:1: Wrested. In verse 1 wrested means distorted, twisted or perverted. See Webster's 1828 definition here. Here Alma tells us that some have gone astray by twisting and distorting the scriptures in relation to the restoration. Though the scriptures are meant for our good, we see here that if we distort them, they can lead us astray.

Alma 41:14: Restoration. How you live and treat others in this life is how you will be rewarded and restored in the next life. Verse 14 is a good, simple, one-verse reminder of how we are expected to conduct ourselves with respect to others.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: These things. Which things are the abomination being referred to here, sexual sin (cf. verse 9) or "leading away the hearts of many people to destruction" (cf. verse 12 and Alma 36:14)?

Alma 39:6: Why does Alma repeat the phrase "it is not easy for him to obtain a forgiveness"? If it's to emphasize the point to Corianton, why might Alma feel this point needs to be emphasized to Corianton?

Alma 39:6: Why is the article "a" used to modify forgiveness here? (Note: all other uses of the term forgiveness in the scriptures do not use such an article.)

Alma 39:9: Why is remembering so important to the repentance process? How can remembering help you gain control of unwanted desires? What can you do each day to help you remember?

Alma 40:1: Why might Corianton be "worried concerning the resurrection of the dead"? How did Alma "perceive" this worry?

Alma 40:2: Why could there be no resurrection "until after the coming of Christ"?

Alma 40:2: What does it mean for "corruption" to "put on incorruption"?

Alma 40:3: What does it mean that Christ "bringeth to pass the resurrection of the dead"?

Alma 40:3: What does Alma mean by "mystery"? Does that just mean something lie things "which are kept, that no one knoweth them save God himself"? Or is something else meant here?

Alma 40:3: Why might Alma have "inquired diligently of God" to know "concerning the resurrection"? Why would this have been of special interest to Alma? Was it just because of Corianton's concern, or for some other reason?

Alma 40:5: Why doesn't Alma know how many times the resurrection will happen?

Alma 40:5: What does it mean that "there is a time appointed" for the resurrection?

Alma 40:6: What is meant by a "space" betwixt the time of death and the time of resurrection?

Alma 407: Why shift from talking about the resurrection itself to the space between death and resurrection?

Alma 40:8: What might it mean that "time only is measured unto men"? Does this have anything to do with D&C 130:7, where in contrast to mortality, all things past, present, and future are present before God?

Alma 40:9: Why has Alma been asking the Lord about the time between death and resurrection? What does it mean that Alma had "inquired diligently of the Lord to know" about these things? How does one inquire diligently?

Alma 40:9: Why would the Lord bother to answer Alma's questions about the afterlife? Is this just for Alma's edification, or was the revelation to him given mostly for the benefit of Corianton or others?

Alma 40:10: What does it mean that "God knoweth all the times which are appointed unto man"? What is this and why would it be important?

Alma 40:11: Why does Alma get answers to his prayers delivered by angels?

Alma 40:11: What does it mean for spirits to be "taken home to that God who gave them life"? How does this happen for both good and evil people?

Alma 40:12: What does it mean for paradise to be a "state of rest, a state of peace, where they...rest from all their troubles and from all care, and sorrow"? How does this compare to the view of the spirit world received by modern prophets, who indicate that priesthood holders are very busy there to teach the gospel to departed spirits?

Alma 40:13: What does it mean to "have no part nor portion of the Spirit of the Lord"? Does that mean that if we have even a tiny portion, we aren't evil?

Alma 40:13: What does it mean to choose "evil works rather than good"? What is the definition of evil here?

Alma 40:13: How literally should we take this teaching of the devil taking "possession of their house"? What does this mean?

Alma 40:13: What is this "outer darkness"? How does it relate to our teaching of spirit prison?

Alma 40:13: Why does this verse include the word "wailing" in between the words "weeping" and "gnashing," unlike this verse from the New Testament: "shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt 8:12)?

Alma 40:13: What does it mean to be "led captive by the will of the devil"? Is everyone who doesn't accept the gospel being led by the devil? How many modern church members are being led captive? What does that mean, how does it happen, and how can we avoid it?

Alma 40:13: Do we see ourselves or our neighbors being "led captive by the will of the devil"? Why or why not? How does this relate to the feelings of the sons of Mosiah about their neighbors (Mosiah 28:3)?

Alma 40:14: What does it mean for the souls of the wicked to be in "darkness"?

Alma 40:14: What does it mean to be in "a state of awful, fearful looking"?

Alma 40:15: What is this "consignation to happiness or misery" that Alma speaks of? How is this accomplished?

Alma 40:15: What are the "words which have been spoken" that Alma refers to?

Alma 40:16: How does this teaching square with our current teachings about "the morning of the first resurrection"?

Alma 40:17: What is the difference in being happy or being miserable when you are a disembodied spirit? How do you feel emotion without brain chemicals?

Alma 40:18: Alma seems to be using the word "soul" as an equivalent of what we mean when we say "spirit". How is this different from how we normally think of "soul"? Is there a difference between Alma's conception of the soul and our conception of the spirit?

Alma 40:19: Alma teaches that everyone who lives before Christ is resurrected will be resurrected before anyone who dies after that. How does that square with our current teachings about this? If we believe that Moroni has been resurrected, for Alma to be correct here, would that mean that everyone who has lived before Christ has already been resurrected? Could Alma be mistaken here? Or is there another way to read this verse?

Alma 40:20: Why would Alma offer an opinion about the timing of the resurrection? Why is Alma careful to label this part of his teaching an opinion? Does this also apply to his teaching about the timing of the resurrection of those who die before the resurrection of Christ (v.19)?

Alma 41:1: Of which has been spoken. Is there a passage in the Book of Mormon concerning the restoration that Alma may be referring to here?

Alma 41:5: The one raised to happiness according to his desires of happiness. Although seemingly simplistic in its logic, what does Alma mean by happiness? This verse reminds me of "Wickedness never was happiness", but does that mean? Also, if Alma states that those who are raised to happiness because they desire to be happy, doesn't that imply that those who don't get raised in happiness simply don't want to be happy? If happiness is something that one can either accept or reject based on their own desire, then what of exhorting people to happiness? What is innately "better" about being happy? To translate this into contemporary Mormon jargon, what is "better" about receiving celestial glory than any other glory? Will celestial glory ultimately everybody realize they would have wanted but failed to recognize here on earth? Will everybody ultimately be "happy" in whatever state of glory they end up in? Does God want us to be "happy" for our sake or for His sake or for both?

Alma 41:8: What are the decrees of God? What does it mean that they are unalterable?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 39:5: The sin next to murder. Ash, Michael R. "The Sin Next to Murder: An Alternative Interpretation.", Sunstone (November 2006) p. 34-43. This article identifies several statements in which church leaders have interpreted verse 39:5 to mean that adultery is next to murder in seriousness. The article argues that in fact the sin next to murder is not adultery but is instead leading others spiritually astray. On the one hand, the article presents well reasoned arguments about the seriousness of leading others astray and convincingly explains how this verse can be read consistent with the idea that the sin next to murder is not adultery but is instead leading others astray. On the other hand, this article gives insufficient weight to the admonition in verses 39:9, 11 that Corianton forsake adultery, and thus leaves open the possibility of also reading this verse consistent with the usual interpretation that the sin next to murder is in fact adultery. The article thus opens a second avenue of interpretation without settling the issue of which interpretation should be preferred.

Alma 39:9. Compare verse 9 with Mosiah 4:30, "watch yourselves, and your thoughts, and your words, and your deeds, and observe the comments of God, and continue in the faith of what ye have heard..."

Alma 39:14. Elder Dallin H Oaks explains in "Focus and Priorities" (Ensign May 2001) that "the 'vain things of [the] world' include every combination of that worldly quartet of property, pride, prominence, and power." He also says there: "As regards property, Jesus taught that 'a man’s life consisteth not in the abundance of the things which he possesseth' (Luke 12:15)."

Alma 40:16: Referring to Abinadi's teaching? See this comment for an argument that Alma is referring to Abinadi's teaching here.

Alma 41:10-11. Marcus B. Nash, "The Great Plan of Happiness," Ensign, Nov 2006, pp. 49–50. Elder Nash notes that "to be without God in the world—in other words, to refuse to live His gospel and therefore lack the companionship of the Spirit—is to be in a state contrary to the nature of happiness. The gospel of Jesus Christ is, in fact, the—note that this is singular, meaning it is the only—"great plan of happiness" (see Alma 42:8). If you opt for any other way of life or try to live only the parts of the gospel that seem convenient, such a choice will cheat you of the full, resplendent joy and happiness for which you were designed by our loving Father in Heaven and His Son."

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 42:1-6. Alma just finished explaining to Corianton how restoration implies that good will be restored for good and evil for evil. Now Alma responds to a concern Alma perceives that Corianton has about the justice of God in consigning the sinner to a state of misery.

To begin Alma turns to Adam and Eve. He explains that a time was given to them to repent by preventing them from eating of the tree of life. The flaming sword and cherubim were put to guard the tree of life so that Adam and Eve wouldn't take the fruit and live forever. In verses 4-5 Alma tells his son that had Adam and Eve eaten the fruit of the tree of life, they couldn't have repented; they wouldn't have had a chance to be saved from their sins. Because Adam and Eve weren't allowed to eat of the tree of life, they had to die (verse 6). We can read verse 6 as a definition of what it means to be fallen. Man was fallen because he had to die.

Plan of salvation. In Alma 42, Alma speaks of four "plans" and he gives each a name. Although these plans are treated synonymously by most of Mormon literature, they are indeed specific to each portion of God's ultimate plan for his children. The first of these plans is mentioned in verse 5.

In the garden, two trees were mentioned by name: the Tree of Life, and the Tree of the Knowledge of Good and Evil. In Gen 2:16, God invited Adam and Eve to "freely eat" of every tree except that which was forbidden, meaning they had unfettered access to the Tree of Life. In the garden, Adam and Eve lived immortal lives, the same state promised to all God's children by the Plan of Salvation. Because of disobedience, Adam was to be punished according to the laws of Justice, and reaching forth his hand at that time to partake of the fruit would have caused him to face eternal punishment. To protect Adam, and indeed the Plan of Salvation itself, God chose to guard the tree with a "flaming sword."

Adam and Eve were sentenced to death after a probationary period. This period is integral to the Plan of Happiness mentioned in verse 8.

Alma highlights and summarizes his discussion in vs. 2-6 in vs. 7-9. Verse 7 begins 'Now ye see..." Our original parents were cut off temporally and spiritually and they could now follow after their own will. Death is part of God's plan, that we are cut off from the presence of the Lord. It was not expedient that man should be reclaimed from temporal death, but it was expedient that man should be reclaimed from spiritual death. This last claim, that it is expedient that man be reclaimed from spiritual death summarizes the movement of the narrative in verses 7-9.

Alma 42:7 - Temporal Death refers to the separation of body and spirit.

Alma 42:9 - Spiritual death implies the separation from the presence of God.

Plan of happiness. After the fall of Adam, mankind was cut off completely from the presence of God; however, it was not expedient for them to be reclaimed from physical death. In fact, by so doing, man's opportunity to gain true happiness would have been frustrated. The Plan of Happiness requires that men and women "follow after their own free will" for both good and evil, in order to learn wisdom and knowledge from their mistakes and successes. We must experience misery to appreciate joy, and sin in order that we may learn how to do good (see 2 Ne 2:23). Free will is central to the Plan of Happiness.

Choosing to freely repent and forsake one's sins is integral to the Plan of Redemption talked about in verse 13.

Alma 42:10-11. In verses 10-11, Alma teaches that because of the Fall, man had become carnal and a probationary period was given. Had there been no plan, there would be no escape from misery. Recall that the original perceived concern of Corianton was that it is "injustice that the sinner should be consigned to a state of misery." Alma is answering this concern by telling Corianton that misery is what we all would face, without this plan.

Alma 42:12-15. Verses 12-15 explain that man can be reclaimed from this state of misery on conditions of repentance. This is a central teaching in this passage, that without conditions, mercy couldn't take effect without destroying justice, and if justice is destroyed, God ceases to be God. Without mercy mankind would be in the grasp of justice, consigned forever to be cut off from the presence of God. To appease the demands of justice God himself atoned for the sins of the world. In this way God is perfect, just, and merciful.

Plan of Redemption and Plan of Mercy. Redemption is the act of regaining something that was previously lost. The whole purpose of the Plan of Redemption is to bring about victory over spiritual and physical death (see also Alma 12:25). We each participate in our own redemption--IT IS NOT FREE. For redemption to occur, men must repent and come unto Christ. Those who fail to repent during their lifetime (the probationary period) will be held accountable to the Justice of God for their sins.

However, repentance is only part of this equation. Remember, we are saved by grace "in spite of" all that we can do (see 2 Ne 2:23). Without the Plan of Mercy none of us would ever experience eternal life. Jesus Christ and his infinite sacrifice are central to this final part of God's plan for us. One perfect man, the son of God, took upon himself the sins of the world that He may intercede with God on our behalf, and offer us mercy instead of justice at the day of judgment--"at-one-ment" instead of "eternal punishment" (see D&C 19:11).

This narrowly focused interpretation of the Plan of Mercy gives additional weight to Alma's admonition that Corianton continue to "brings souls to unto repentance, [so] that the great plan of mercy may have claim upon them" (Alma 42:31).

Alma 42:13, 22, 25: God would cease to be God. In verse 13 Alma tells his son that if people could be redeemed without repenting, justice would be destroyed. Then he says that the work of justice could not be destroyed--for if it were God would cease to be God.

Some read these verses as suggesting that God could literally cease to be God--he could actually lose his glory, power, and standing as a divine being--if He acted contrary to the law of justice by allowing men to be redeemed without requiring repentance. According to this view, God must live by certain laws--such as the law of justice--if He is to maintain his divine status. See the discussion of D&C 29:36 regarding honor as power. The view that God could cease to be God goes against the traditional Christian view of an Omnipotent God who makes the rules rather than a being who achieves godhood through abiding by the rules to which He is subject.

Others believe that Alma isn't saying that God could actually cease to be God. Under this interpretation the argument goes like this. 1) Alma argues that to allow the sinner to be redeemed without repentance would destroy justice. 2) Alma then says justice cannot be destroyed. 3) Alma backs up the claim that justice cannot be destroyed by saying that if it were God would cease to be God--something that cannot happen. In sum, in this view, Alma is saying that it is inconceivable that God, a just God, would destroy justice by allowing the sinner to be redeemed without repentance.

Both views are consistent with Alma's point that it makes sense that repentance is required in order for someone to be redeemed from their sins.

Alma 42:16-18. In verses 16-18, Alma teaches that repentance would be void, or of no effect if there was no punishment. There is a punishment affixed, this punishment stands opposite to eternal happiness. The fulcrum upon which these are balanced is law. How could one sin if there was no law? How could there be law if there was no punishment? Alma admonishes that Corianton rest assured that the law and punishment were affixed.

In verse 16 the Plan of Happiness clearly is synonymous to free will, else how could punishment be affixed in opposition to it unless the plan allowed for man to sin. And, just as "agency" and "free will" have been with us from the beginning (see D&C 93:29), Alma also states that the Plan of Happiness is as "eternal as the life of the soul."

Alma 42:19-25. In verses 19-25, Alma embellishes his discussion of law and recommends that the atonement allows mercy and justice to each claim their own. Alma asks: If there were no law, would anyone fear to murder? If there were no law, if men sinned, what could justice or mercy do? In affixing the punishment, the law is executed. In granting repentance, the law is executed. Mercy and justice claim all their own because of the atonement.

Alma 42:26-31. In verses 26-31, Alma returns to the interpersonal discussion with his son, Corianton. Recall once more that Corianton's concern was that it is injust that sinners should be consigned to misery. Alma has discussed justice and mercy, and how the atonement allows mercy and justice to claim their own. Injustice would occur if a person or group of people are inevitably, unavoidably consigned to misery. Corianton suggested (or Alma perceived that Corianton believed) that it appears the group of sinners is so consigned. Alma's response is that whoso wants may partake of mercy through repentance, but no one is compelled (such compelling would likewise compromise the demands of justice and mercy). Finally, Alma exclaims that Corianton should not deny the justice of God, and should not be troubled by seeming injustices--he (Alma) has just explained the 'justness' of the plan. He summarizes his response to the original concern like this: Don't be troubled by the justice of God, be troubled by your own sins.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 42:2: Why does this verse apparently quote from Gen 3:23, which says "the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken," but change the noun from Adam to "our first parents" and the pronoun from "him" to "they"?

Alma 42:2: Why does this verse apparently quote from Gen 3:24, which says "he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life," but change "drew" to "drove," eliminate "end" from "east end," make "cherubims" singular, and add "the way of"?

Alma 42:3: Why does this verse apparently quote from Gen 3:22, which says "lest he put forth his hand, and take also of the tree of life, and eat, and live for ever," but change the order of the quotations in Genesis 3 and eliminate the word "should"?

Alma 42:5: Why would partaking of the tree of life have meant that Adam could not have had a space for repentance? What is the connection between mortality and an ability to repent?

Alma 42:5: What might it mean that God could "cease to be God" (vs. 13)?

Alma 42:20: Does this verse make it sound like our obedience should be out of fear? Does it sound like this verse assumes people operate according to a sense of preconventional morality?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 42.The Plan of Salvation, Gerald N. Lund follows the chronology of God's plan for his children from the Premortal Existence through the Three Degrees of Glory.

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 42:1-6. Alma just finished explaining to Corianton how restoration implies that good will be restored for good and evil for evil. Now Alma responds to a concern Alma perceives that Corianton has about the justice of God in consigning the sinner to a state of misery.

To begin Alma turns to Adam and Eve. He explains that a time was given to them to repent by preventing them from eating of the tree of life. The flaming sword and cherubim were put to guard the tree of life so that Adam and Eve wouldn't take the fruit and live forever. In verses 4-5 Alma tells his son that had Adam and Eve eaten the fruit of the tree of life, they couldn't have repented; they wouldn't have had a chance to be saved from their sins. Because Adam and Eve weren't allowed to eat of the tree of life, they had to die (verse 6). We can read verse 6 as a definition of what it means to be fallen. Man was fallen because he had to die.

Plan of salvation. In Alma 42, Alma speaks of four "plans" and he gives each a name. Although these plans are treated synonymously by most of Mormon literature, they are indeed specific to each portion of God's ultimate plan for his children. The first of these plans is mentioned in verse 5.

In the garden, two trees were mentioned by name: the Tree of Life, and the Tree of the Knowledge of Good and Evil. In Gen 2:16, God invited Adam and Eve to "freely eat" of every tree except that which was forbidden, meaning they had unfettered access to the Tree of Life. In the garden, Adam and Eve lived immortal lives, the same state promised to all God's children by the Plan of Salvation. Because of disobedience, Adam was to be punished according to the laws of Justice, and reaching forth his hand at that time to partake of the fruit would have caused him to face eternal punishment. To protect Adam, and indeed the Plan of Salvation itself, God chose to guard the tree with a "flaming sword."

Adam and Eve were sentenced to death after a probationary period. This period is integral to the Plan of Happiness mentioned in verse 8.

Alma highlights and summarizes his discussion in vs. 2-6 in vs. 7-9. Verse 7 begins 'Now ye see..." Our original parents were cut off temporally and spiritually and they could now follow after their own will. Death is part of God's plan, that we are cut off from the presence of the Lord. It was not expedient that man should be reclaimed from temporal death, but it was expedient that man should be reclaimed from spiritual death. This last claim, that it is expedient that man be reclaimed from spiritual death summarizes the movement of the narrative in verses 7-9.

Alma 42:7 - Temporal Death refers to the separation of body and spirit.

Alma 42:9 - Spiritual death implies the separation from the presence of God.

Plan of happiness. After the fall of Adam, mankind was cut off completely from the presence of God; however, it was not expedient for them to be reclaimed from physical death. In fact, by so doing, man's opportunity to gain true happiness would have been frustrated. The Plan of Happiness requires that men and women "follow after their own free will" for both good and evil, in order to learn wisdom and knowledge from their mistakes and successes. We must experience misery to appreciate joy, and sin in order that we may learn how to do good (see 2 Ne 2:23). Free will is central to the Plan of Happiness.

Choosing to freely repent and forsake one's sins is integral to the Plan of Redemption talked about in verse 13.

Alma 42:10-11. In verses 10-11, Alma teaches that because of the Fall, man had become carnal and a probationary period was given. Had there been no plan, there would be no escape from misery. Recall that the original perceived concern of Corianton was that it is "injustice that the sinner should be consigned to a state of misery." Alma is answering this concern by telling Corianton that misery is what we all would face, without this plan.

Alma 42:12-15. Verses 12-15 explain that man can be reclaimed from this state of misery on conditions of repentance. This is a central teaching in this passage, that without conditions, mercy couldn't take effect without destroying justice, and if justice is destroyed, God ceases to be God. Without mercy mankind would be in the grasp of justice, consigned forever to be cut off from the presence of God. To appease the demands of justice God himself atoned for the sins of the world. In this way God is perfect, just, and merciful.

Plan of Redemption and Plan of Mercy. Redemption is the act of regaining something that was previously lost. The whole purpose of the Plan of Redemption is to bring about victory over spiritual and physical death (see also Alma 12:25). We each participate in our own redemption--IT IS NOT FREE. For redemption to occur, men must repent and come unto Christ. Those who fail to repent during their lifetime (the probationary period) will be held accountable to the Justice of God for their sins.

However, repentance is only part of this equation. Remember, we are saved by grace "in spite of" all that we can do (see 2 Ne 2:23). Without the Plan of Mercy none of us would ever experience eternal life. Jesus Christ and his infinite sacrifice are central to this final part of God's plan for us. One perfect man, the son of God, took upon himself the sins of the world that He may intercede with God on our behalf, and offer us mercy instead of justice at the day of judgment--"at-one-ment" instead of "eternal punishment" (see D&C 19:11).

This narrowly focused interpretation of the Plan of Mercy gives additional weight to Alma's admonition that Corianton continue to "brings souls to unto repentance, [so] that the great plan of mercy may have claim upon them" (Alma 42:31).

Alma 42:13, 22, 25: God would cease to be God. In verse 13 Alma tells his son that if people could be redeemed without repenting, justice would be destroyed. Then he says that the work of justice could not be destroyed--for if it were God would cease to be God.

Some read these verses as suggesting that God could literally cease to be God--he could actually lose his glory, power, and standing as a divine being--if He acted contrary to the law of justice by allowing men to be redeemed without requiring repentance. According to this view, God must live by certain laws--such as the law of justice--if He is to maintain his divine status. See the discussion of D&C 29:36 regarding honor as power. The view that God could cease to be God goes against the traditional Christian view of an Omnipotent God who makes the rules rather than a being who achieves godhood through abiding by the rules to which He is subject.

Others believe that Alma isn't saying that God could actually cease to be God. Under this interpretation the argument goes like this. 1) Alma argues that to allow the sinner to be redeemed without repentance would destroy justice. 2) Alma then says justice cannot be destroyed. 3) Alma backs up the claim that justice cannot be destroyed by saying that if it were God would cease to be God--something that cannot happen. In sum, in this view, Alma is saying that it is inconceivable that God, a just God, would destroy justice by allowing the sinner to be redeemed without repentance.

Both views are consistent with Alma's point that it makes sense that repentance is required in order for someone to be redeemed from their sins.

Alma 42:16-18. In verses 16-18, Alma teaches that repentance would be void, or of no effect if there was no punishment. There is a punishment affixed, this punishment stands opposite to eternal happiness. The fulcrum upon which these are balanced is law. How could one sin if there was no law? How could there be law if there was no punishment? Alma admonishes that Corianton rest assured that the law and punishment were affixed.

In verse 16 the Plan of Happiness clearly is synonymous to free will, else how could punishment be affixed in opposition to it unless the plan allowed for man to sin. And, just as "agency" and "free will" have been with us from the beginning (see D&C 93:29), Alma also states that the Plan of Happiness is as "eternal as the life of the soul."

Alma 42:19-25. In verses 19-25, Alma embellishes his discussion of law and recommends that the atonement allows mercy and justice to each claim their own. Alma asks: If there were no law, would anyone fear to murder? If there were no law, if men sinned, what could justice or mercy do? In affixing the punishment, the law is executed. In granting repentance, the law is executed. Mercy and justice claim all their own because of the atonement.

Alma 42:26-31. In verses 26-31, Alma returns to the interpersonal discussion with his son, Corianton. Recall once more that Corianton's concern was that it is injust that sinners should be consigned to misery. Alma has discussed justice and mercy, and how the atonement allows mercy and justice to claim their own. Injustice would occur if a person or group of people are inevitably, unavoidably consigned to misery. Corianton suggested (or Alma perceived that Corianton believed) that it appears the group of sinners is so consigned. Alma's response is that whoso wants may partake of mercy through repentance, but no one is compelled (such compelling would likewise compromise the demands of justice and mercy). Finally, Alma exclaims that Corianton should not deny the justice of God, and should not be troubled by seeming injustices--he (Alma) has just explained the 'justness' of the plan. He summarizes his response to the original concern like this: Don't be troubled by the justice of God, be troubled by your own sins.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 42:2: Why does this verse apparently quote from Gen 3:23, which says "the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken," but change the noun from Adam to "our first parents" and the pronoun from "him" to "they"?

Alma 42:2: Why does this verse apparently quote from Gen 3:24, which says "he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life," but change "drew" to "drove," eliminate "end" from "east end," make "cherubims" singular, and add "the way of"?

Alma 42:3: Why does this verse apparently quote from Gen 3:22, which says "lest he put forth his hand, and take also of the tree of life, and eat, and live for ever," but change the order of the quotations in Genesis 3 and eliminate the word "should"?

Alma 42:5: Why would partaking of the tree of life have meant that Adam could not have had a space for repentance? What is the connection between mortality and an ability to repent?

Alma 42:5: What might it mean that God could "cease to be God" (vs. 13)?

Alma 42:20: Does this verse make it sound like our obedience should be out of fear? Does it sound like this verse assumes people operate according to a sense of preconventional morality?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 42.The Plan of Salvation, Gerald N. Lund follows the chronology of God's plan for his children from the Premortal Existence through the Three Degrees of Glory.

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 42:1-6. Alma just finished explaining to Corianton how restoration implies that good will be restored for good and evil for evil. Now Alma responds to a concern Alma perceives that Corianton has about the justice of God in consigning the sinner to a state of misery.

To begin Alma turns to Adam and Eve. He explains that a time was given to them to repent by preventing them from eating of the tree of life. The flaming sword and cherubim were put to guard the tree of life so that Adam and Eve wouldn't take the fruit and live forever. In verses 4-5 Alma tells his son that had Adam and Eve eaten the fruit of the tree of life, they couldn't have repented; they wouldn't have had a chance to be saved from their sins. Because Adam and Eve weren't allowed to eat of the tree of life, they had to die (verse 6). We can read verse 6 as a definition of what it means to be fallen. Man was fallen because he had to die.

Plan of salvation. In Alma 42, Alma speaks of four "plans" and he gives each a name. Although these plans are treated synonymously by most of Mormon literature, they are indeed specific to each portion of God's ultimate plan for his children. The first of these plans is mentioned in verse 5.

In the garden, two trees were mentioned by name: the Tree of Life, and the Tree of the Knowledge of Good and Evil. In Gen 2:16, God invited Adam and Eve to "freely eat" of every tree except that which was forbidden, meaning they had unfettered access to the Tree of Life. In the garden, Adam and Eve lived immortal lives, the same state promised to all God's children by the Plan of Salvation. Because of disobedience, Adam was to be punished according to the laws of Justice, and reaching forth his hand at that time to partake of the fruit would have caused him to face eternal punishment. To protect Adam, and indeed the Plan of Salvation itself, God chose to guard the tree with a "flaming sword."

Adam and Eve were sentenced to death after a probationary period. This period is integral to the Plan of Happiness mentioned in verse 8.

Alma highlights and summarizes his discussion in vs. 2-6 in vs. 7-9. Verse 7 begins 'Now ye see..." Our original parents were cut off temporally and spiritually and they could now follow after their own will. Death is part of God's plan, that we are cut off from the presence of the Lord. It was not expedient that man should be reclaimed from temporal death, but it was expedient that man should be reclaimed from spiritual death. This last claim, that it is expedient that man be reclaimed from spiritual death summarizes the movement of the narrative in verses 7-9.

Alma 42:7 - Temporal Death refers to the separation of body and spirit.

Alma 42:9 - Spiritual death implies the separation from the presence of God.

Plan of happiness. After the fall of Adam, mankind was cut off completely from the presence of God; however, it was not expedient for them to be reclaimed from physical death. In fact, by so doing, man's opportunity to gain true happiness would have been frustrated. The Plan of Happiness requires that men and women "follow after their own free will" for both good and evil, in order to learn wisdom and knowledge from their mistakes and successes. We must experience misery to appreciate joy, and sin in order that we may learn how to do good (see 2 Ne 2:23). Free will is central to the Plan of Happiness.

Choosing to freely repent and forsake one's sins is integral to the Plan of Redemption talked about in verse 13.

Alma 42:10-11. In verses 10-11, Alma teaches that because of the Fall, man had become carnal and a probationary period was given. Had there been no plan, there would be no escape from misery. Recall that the original perceived concern of Corianton was that it is "injustice that the sinner should be consigned to a state of misery." Alma is answering this concern by telling Corianton that misery is what we all would face, without this plan.

Alma 42:12-15. Verses 12-15 explain that man can be reclaimed from this state of misery on conditions of repentance. This is a central teaching in this passage, that without conditions, mercy couldn't take effect without destroying justice, and if justice is destroyed, God ceases to be God. Without mercy mankind would be in the grasp of justice, consigned forever to be cut off from the presence of God. To appease the demands of justice God himself atoned for the sins of the world. In this way God is perfect, just, and merciful.

Plan of Redemption and Plan of Mercy. Redemption is the act of regaining something that was previously lost. The whole purpose of the Plan of Redemption is to bring about victory over spiritual and physical death (see also Alma 12:25). We each participate in our own redemption--IT IS NOT FREE. For redemption to occur, men must repent and come unto Christ. Those who fail to repent during their lifetime (the probationary period) will be held accountable to the Justice of God for their sins.

However, repentance is only part of this equation. Remember, we are saved by grace "in spite of" all that we can do (see 2 Ne 2:23). Without the Plan of Mercy none of us would ever experience eternal life. Jesus Christ and his infinite sacrifice are central to this final part of God's plan for us. One perfect man, the son of God, took upon himself the sins of the world that He may intercede with God on our behalf, and offer us mercy instead of justice at the day of judgment--"at-one-ment" instead of "eternal punishment" (see D&C 19:11).

This narrowly focused interpretation of the Plan of Mercy gives additional weight to Alma's admonition that Corianton continue to "brings souls to unto repentance, [so] that the great plan of mercy may have claim upon them" (Alma 42:31).

Alma 42:13, 22, 25: God would cease to be God. In verse 13 Alma tells his son that if people could be redeemed without repenting, justice would be destroyed. Then he says that the work of justice could not be destroyed--for if it were God would cease to be God.

Some read these verses as suggesting that God could literally cease to be God--he could actually lose his glory, power, and standing as a divine being--if He acted contrary to the law of justice by allowing men to be redeemed without requiring repentance. According to this view, God must live by certain laws--such as the law of justice--if He is to maintain his divine status. See the discussion of D&C 29:36 regarding honor as power. The view that God could cease to be God goes against the traditional Christian view of an Omnipotent God who makes the rules rather than a being who achieves godhood through abiding by the rules to which He is subject.

Others believe that Alma isn't saying that God could actually cease to be God. Under this interpretation the argument goes like this. 1) Alma argues that to allow the sinner to be redeemed without repentance would destroy justice. 2) Alma then says justice cannot be destroyed. 3) Alma backs up the claim that justice cannot be destroyed by saying that if it were God would cease to be God--something that cannot happen. In sum, in this view, Alma is saying that it is inconceivable that God, a just God, would destroy justice by allowing the sinner to be redeemed without repentance.

Both views are consistent with Alma's point that it makes sense that repentance is required in order for someone to be redeemed from their sins.

Alma 42:16-18. In verses 16-18, Alma teaches that repentance would be void, or of no effect if there was no punishment. There is a punishment affixed, this punishment stands opposite to eternal happiness. The fulcrum upon which these are balanced is law. How could one sin if there was no law? How could there be law if there was no punishment? Alma admonishes that Corianton rest assured that the law and punishment were affixed.

In verse 16 the Plan of Happiness clearly is synonymous to free will, else how could punishment be affixed in opposition to it unless the plan allowed for man to sin. And, just as "agency" and "free will" have been with us from the beginning (see D&C 93:29), Alma also states that the Plan of Happiness is as "eternal as the life of the soul."

Alma 42:19-25. In verses 19-25, Alma embellishes his discussion of law and recommends that the atonement allows mercy and justice to each claim their own. Alma asks: If there were no law, would anyone fear to murder? If there were no law, if men sinned, what could justice or mercy do? In affixing the punishment, the law is executed. In granting repentance, the law is executed. Mercy and justice claim all their own because of the atonement.

Alma 42:26-31. In verses 26-31, Alma returns to the interpersonal discussion with his son, Corianton. Recall once more that Corianton's concern was that it is injust that sinners should be consigned to misery. Alma has discussed justice and mercy, and how the atonement allows mercy and justice to claim their own. Injustice would occur if a person or group of people are inevitably, unavoidably consigned to misery. Corianton suggested (or Alma perceived that Corianton believed) that it appears the group of sinners is so consigned. Alma's response is that whoso wants may partake of mercy through repentance, but no one is compelled (such compelling would likewise compromise the demands of justice and mercy). Finally, Alma exclaims that Corianton should not deny the justice of God, and should not be troubled by seeming injustices--he (Alma) has just explained the 'justness' of the plan. He summarizes his response to the original concern like this: Don't be troubled by the justice of God, be troubled by your own sins.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 42:2: Why does this verse apparently quote from Gen 3:23, which says "the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken," but change the noun from Adam to "our first parents" and the pronoun from "him" to "they"?

Alma 42:2: Why does this verse apparently quote from Gen 3:24, which says "he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life," but change "drew" to "drove," eliminate "end" from "east end," make "cherubims" singular, and add "the way of"?

Alma 42:3: Why does this verse apparently quote from Gen 3:22, which says "lest he put forth his hand, and take also of the tree of life, and eat, and live for ever," but change the order of the quotations in Genesis 3 and eliminate the word "should"?

Alma 42:5: Why would partaking of the tree of life have meant that Adam could not have had a space for repentance? What is the connection between mortality and an ability to repent?

Alma 42:5: What might it mean that God could "cease to be God" (vs. 13)?

Alma 42:20: Does this verse make it sound like our obedience should be out of fear? Does it sound like this verse assumes people operate according to a sense of preconventional morality?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 42.The Plan of Salvation, Gerald N. Lund follows the chronology of God's plan for his children from the Premortal Existence through the Three Degrees of Glory.

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 42:1-6. Alma just finished explaining to Corianton how restoration implies that good will be restored for good and evil for evil. Now Alma responds to a concern Alma perceives that Corianton has about the justice of God in consigning the sinner to a state of misery.

To begin Alma turns to Adam and Eve. He explains that a time was given to them to repent by preventing them from eating of the tree of life. The flaming sword and cherubim were put to guard the tree of life so that Adam and Eve wouldn't take the fruit and live forever. In verses 4-5 Alma tells his son that had Adam and Eve eaten the fruit of the tree of life, they couldn't have repented; they wouldn't have had a chance to be saved from their sins. Because Adam and Eve weren't allowed to eat of the tree of life, they had to die (verse 6). We can read verse 6 as a definition of what it means to be fallen. Man was fallen because he had to die.

Plan of salvation. In Alma 42, Alma speaks of four "plans" and he gives each a name. Although these plans are treated synonymously by most of Mormon literature, they are indeed specific to each portion of God's ultimate plan for his children. The first of these plans is mentioned in verse 5.

In the garden, two trees were mentioned by name: the Tree of Life, and the Tree of the Knowledge of Good and Evil. In Gen 2:16, God invited Adam and Eve to "freely eat" of every tree except that which was forbidden, meaning they had unfettered access to the Tree of Life. In the garden, Adam and Eve lived immortal lives, the same state promised to all God's children by the Plan of Salvation. Because of disobedience, Adam was to be punished according to the laws of Justice, and reaching forth his hand at that time to partake of the fruit would have caused him to face eternal punishment. To protect Adam, and indeed the Plan of Salvation itself, God chose to guard the tree with a "flaming sword."

Adam and Eve were sentenced to death after a probationary period. This period is integral to the Plan of Happiness mentioned in verse 8.

Alma highlights and summarizes his discussion in vs. 2-6 in vs. 7-9. Verse 7 begins 'Now ye see..." Our original parents were cut off temporally and spiritually and they could now follow after their own will. Death is part of God's plan, that we are cut off from the presence of the Lord. It was not expedient that man should be reclaimed from temporal death, but it was expedient that man should be reclaimed from spiritual death. This last claim, that it is expedient that man be reclaimed from spiritual death summarizes the movement of the narrative in verses 7-9.

Alma 42:7 - Temporal Death refers to the separation of body and spirit.

Alma 42:9 - Spiritual death implies the separation from the presence of God.

Plan of happiness. After the fall of Adam, mankind was cut off completely from the presence of God; however, it was not expedient for them to be reclaimed from physical death. In fact, by so doing, man's opportunity to gain true happiness would have been frustrated. The Plan of Happiness requires that men and women "follow after their own free will" for both good and evil, in order to learn wisdom and knowledge from their mistakes and successes. We must experience misery to appreciate joy, and sin in order that we may learn how to do good (see 2 Ne 2:23). Free will is central to the Plan of Happiness.

Choosing to freely repent and forsake one's sins is integral to the Plan of Redemption talked about in verse 13.

Alma 42:10-11. In verses 10-11, Alma teaches that because of the Fall, man had become carnal and a probationary period was given. Had there been no plan, there would be no escape from misery. Recall that the original perceived concern of Corianton was that it is "injustice that the sinner should be consigned to a state of misery." Alma is answering this concern by telling Corianton that misery is what we all would face, without this plan.

Alma 42:12-15. Verses 12-15 explain that man can be reclaimed from this state of misery on conditions of repentance. This is a central teaching in this passage, that without conditions, mercy couldn't take effect without destroying justice, and if justice is destroyed, God ceases to be God. Without mercy mankind would be in the grasp of justice, consigned forever to be cut off from the presence of God. To appease the demands of justice God himself atoned for the sins of the world. In this way God is perfect, just, and merciful.

Plan of Redemption and Plan of Mercy. Redemption is the act of regaining something that was previously lost. The whole purpose of the Plan of Redemption is to bring about victory over spiritual and physical death (see also Alma 12:25). We each participate in our own redemption--IT IS NOT FREE. For redemption to occur, men must repent and come unto Christ. Those who fail to repent during their lifetime (the probationary period) will be held accountable to the Justice of God for their sins.

However, repentance is only part of this equation. Remember, we are saved by grace "in spite of" all that we can do (see 2 Ne 2:23). Without the Plan of Mercy none of us would ever experience eternal life. Jesus Christ and his infinite sacrifice are central to this final part of God's plan for us. One perfect man, the son of God, took upon himself the sins of the world that He may intercede with God on our behalf, and offer us mercy instead of justice at the day of judgment--"at-one-ment" instead of "eternal punishment" (see D&C 19:11).

This narrowly focused interpretation of the Plan of Mercy gives additional weight to Alma's admonition that Corianton continue to "brings souls to unto repentance, [so] that the great plan of mercy may have claim upon them" (Alma 42:31).

Alma 42:13, 22, 25: God would cease to be God. In verse 13 Alma tells his son that if people could be redeemed without repenting, justice would be destroyed. Then he says that the work of justice could not be destroyed--for if it were God would cease to be God.

Some read these verses as suggesting that God could literally cease to be God--he could actually lose his glory, power, and standing as a divine being--if He acted contrary to the law of justice by allowing men to be redeemed without requiring repentance. According to this view, God must live by certain laws--such as the law of justice--if He is to maintain his divine status. See the discussion of D&C 29:36 regarding honor as power. The view that God could cease to be God goes against the traditional Christian view of an Omnipotent God who makes the rules rather than a being who achieves godhood through abiding by the rules to which He is subject.

Others believe that Alma isn't saying that God could actually cease to be God. Under this interpretation the argument goes like this. 1) Alma argues that to allow the sinner to be redeemed without repentance would destroy justice. 2) Alma then says justice cannot be destroyed. 3) Alma backs up the claim that justice cannot be destroyed by saying that if it were God would cease to be God--something that cannot happen. In sum, in this view, Alma is saying that it is inconceivable that God, a just God, would destroy justice by allowing the sinner to be redeemed without repentance.

Both views are consistent with Alma's point that it makes sense that repentance is required in order for someone to be redeemed from their sins.

Alma 42:16-18. In verses 16-18, Alma teaches that repentance would be void, or of no effect if there was no punishment. There is a punishment affixed, this punishment stands opposite to eternal happiness. The fulcrum upon which these are balanced is law. How could one sin if there was no law? How could there be law if there was no punishment? Alma admonishes that Corianton rest assured that the law and punishment were affixed.

In verse 16 the Plan of Happiness clearly is synonymous to free will, else how could punishment be affixed in opposition to it unless the plan allowed for man to sin. And, just as "agency" and "free will" have been with us from the beginning (see D&C 93:29), Alma also states that the Plan of Happiness is as "eternal as the life of the soul."

Alma 42:19-25. In verses 19-25, Alma embellishes his discussion of law and recommends that the atonement allows mercy and justice to each claim their own. Alma asks: If there were no law, would anyone fear to murder? If there were no law, if men sinned, what could justice or mercy do? In affixing the punishment, the law is executed. In granting repentance, the law is executed. Mercy and justice claim all their own because of the atonement.

Alma 42:26-31. In verses 26-31, Alma returns to the interpersonal discussion with his son, Corianton. Recall once more that Corianton's concern was that it is injust that sinners should be consigned to misery. Alma has discussed justice and mercy, and how the atonement allows mercy and justice to claim their own. Injustice would occur if a person or group of people are inevitably, unavoidably consigned to misery. Corianton suggested (or Alma perceived that Corianton believed) that it appears the group of sinners is so consigned. Alma's response is that whoso wants may partake of mercy through repentance, but no one is compelled (such compelling would likewise compromise the demands of justice and mercy). Finally, Alma exclaims that Corianton should not deny the justice of God, and should not be troubled by seeming injustices--he (Alma) has just explained the 'justness' of the plan. He summarizes his response to the original concern like this: Don't be troubled by the justice of God, be troubled by your own sins.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 42:2: Why does this verse apparently quote from Gen 3:23, which says "the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken," but change the noun from Adam to "our first parents" and the pronoun from "him" to "they"?

Alma 42:2: Why does this verse apparently quote from Gen 3:24, which says "he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life," but change "drew" to "drove," eliminate "end" from "east end," make "cherubims" singular, and add "the way of"?

Alma 42:3: Why does this verse apparently quote from Gen 3:22, which says "lest he put forth his hand, and take also of the tree of life, and eat, and live for ever," but change the order of the quotations in Genesis 3 and eliminate the word "should"?

Alma 42:5: Why would partaking of the tree of life have meant that Adam could not have had a space for repentance? What is the connection between mortality and an ability to repent?

Alma 42:5: What might it mean that God could "cease to be God" (vs. 13)?

Alma 42:20: Does this verse make it sound like our obedience should be out of fear? Does it sound like this verse assumes people operate according to a sense of preconventional morality?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 42.The Plan of Salvation, Gerald N. Lund follows the chronology of God's plan for his children from the Premortal Existence through the Three Degrees of Glory.

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 42:1-6. Alma just finished explaining to Corianton how restoration implies that good will be restored for good and evil for evil. Now Alma responds to a concern Alma perceives that Corianton has about the justice of God in consigning the sinner to a state of misery.

To begin Alma turns to Adam and Eve. He explains that a time was given to them to repent by preventing them from eating of the tree of life. The flaming sword and cherubim were put to guard the tree of life so that Adam and Eve wouldn't take the fruit and live forever. In verses 4-5 Alma tells his son that had Adam and Eve eaten the fruit of the tree of life, they couldn't have repented; they wouldn't have had a chance to be saved from their sins. Because Adam and Eve weren't allowed to eat of the tree of life, they had to die (verse 6). We can read verse 6 as a definition of what it means to be fallen. Man was fallen because he had to die.

Plan of salvation. In Alma 42, Alma speaks of four "plans" and he gives each a name. Although these plans are treated synonymously by most of Mormon literature, they are indeed specific to each portion of God's ultimate plan for his children. The first of these plans is mentioned in verse 5.

In the garden, two trees were mentioned by name: the Tree of Life, and the Tree of the Knowledge of Good and Evil. In Gen 2:16, God invited Adam and Eve to "freely eat" of every tree except that which was forbidden, meaning they had unfettered access to the Tree of Life. In the garden, Adam and Eve lived immortal lives, the same state promised to all God's children by the Plan of Salvation. Because of disobedience, Adam was to be punished according to the laws of Justice, and reaching forth his hand at that time to partake of the fruit would have caused him to face eternal punishment. To protect Adam, and indeed the Plan of Salvation itself, God chose to guard the tree with a "flaming sword."

Adam and Eve were sentenced to death after a probationary period. This period is integral to the Plan of Happiness mentioned in verse 8.

Alma highlights and summarizes his discussion in vs. 2-6 in vs. 7-9. Verse 7 begins 'Now ye see..." Our original parents were cut off temporally and spiritually and they could now follow after their own will. Death is part of God's plan, that we are cut off from the presence of the Lord. It was not expedient that man should be reclaimed from temporal death, but it was expedient that man should be reclaimed from spiritual death. This last claim, that it is expedient that man be reclaimed from spiritual death summarizes the movement of the narrative in verses 7-9.

Alma 42:7 - Temporal Death refers to the separation of body and spirit.

Alma 42:9 - Spiritual death implies the separation from the presence of God.

Plan of happiness. After the fall of Adam, mankind was cut off completely from the presence of God; however, it was not expedient for them to be reclaimed from physical death. In fact, by so doing, man's opportunity to gain true happiness would have been frustrated. The Plan of Happiness requires that men and women "follow after their own free will" for both good and evil, in order to learn wisdom and knowledge from their mistakes and successes. We must experience misery to appreciate joy, and sin in order that we may learn how to do good (see 2 Ne 2:23). Free will is central to the Plan of Happiness.

Choosing to freely repent and forsake one's sins is integral to the Plan of Redemption talked about in verse 13.

Alma 42:10-11. In verses 10-11, Alma teaches that because of the Fall, man had become carnal and a probationary period was given. Had there been no plan, there would be no escape from misery. Recall that the original perceived concern of Corianton was that it is "injustice that the sinner should be consigned to a state of misery." Alma is answering this concern by telling Corianton that misery is what we all would face, without this plan.

Alma 42:12-15. Verses 12-15 explain that man can be reclaimed from this state of misery on conditions of repentance. This is a central teaching in this passage, that without conditions, mercy couldn't take effect without destroying justice, and if justice is destroyed, God ceases to be God. Without mercy mankind would be in the grasp of justice, consigned forever to be cut off from the presence of God. To appease the demands of justice God himself atoned for the sins of the world. In this way God is perfect, just, and merciful.

Plan of Redemption and Plan of Mercy. Redemption is the act of regaining something that was previously lost. The whole purpose of the Plan of Redemption is to bring about victory over spiritual and physical death (see also Alma 12:25). We each participate in our own redemption--IT IS NOT FREE. For redemption to occur, men must repent and come unto Christ. Those who fail to repent during their lifetime (the probationary period) will be held accountable to the Justice of God for their sins.

However, repentance is only part of this equation. Remember, we are saved by grace "in spite of" all that we can do (see 2 Ne 2:23). Without the Plan of Mercy none of us would ever experience eternal life. Jesus Christ and his infinite sacrifice are central to this final part of God's plan for us. One perfect man, the son of God, took upon himself the sins of the world that He may intercede with God on our behalf, and offer us mercy instead of justice at the day of judgment--"at-one-ment" instead of "eternal punishment" (see D&C 19:11).

This narrowly focused interpretation of the Plan of Mercy gives additional weight to Alma's admonition that Corianton continue to "brings souls to unto repentance, [so] that the great plan of mercy may have claim upon them" (Alma 42:31).

Alma 42:13, 22, 25: God would cease to be God. In verse 13 Alma tells his son that if people could be redeemed without repenting, justice would be destroyed. Then he says that the work of justice could not be destroyed--for if it were God would cease to be God.

Some read these verses as suggesting that God could literally cease to be God--he could actually lose his glory, power, and standing as a divine being--if He acted contrary to the law of justice by allowing men to be redeemed without requiring repentance. According to this view, God must live by certain laws--such as the law of justice--if He is to maintain his divine status. See the discussion of D&C 29:36 regarding honor as power. The view that God could cease to be God goes against the traditional Christian view of an Omnipotent God who makes the rules rather than a being who achieves godhood through abiding by the rules to which He is subject.

Others believe that Alma isn't saying that God could actually cease to be God. Under this interpretation the argument goes like this. 1) Alma argues that to allow the sinner to be redeemed without repentance would destroy justice. 2) Alma then says justice cannot be destroyed. 3) Alma backs up the claim that justice cannot be destroyed by saying that if it were God would cease to be God--something that cannot happen. In sum, in this view, Alma is saying that it is inconceivable that God, a just God, would destroy justice by allowing the sinner to be redeemed without repentance.

Both views are consistent with Alma's point that it makes sense that repentance is required in order for someone to be redeemed from their sins.

Alma 42:16-18. In verses 16-18, Alma teaches that repentance would be void, or of no effect if there was no punishment. There is a punishment affixed, this punishment stands opposite to eternal happiness. The fulcrum upon which these are balanced is law. How could one sin if there was no law? How could there be law if there was no punishment? Alma admonishes that Corianton rest assured that the law and punishment were affixed.

In verse 16 the Plan of Happiness clearly is synonymous to free will, else how could punishment be affixed in opposition to it unless the plan allowed for man to sin. And, just as "agency" and "free will" have been with us from the beginning (see D&C 93:29), Alma also states that the Plan of Happiness is as "eternal as the life of the soul."

Alma 42:19-25. In verses 19-25, Alma embellishes his discussion of law and recommends that the atonement allows mercy and justice to each claim their own. Alma asks: If there were no law, would anyone fear to murder? If there were no law, if men sinned, what could justice or mercy do? In affixing the punishment, the law is executed. In granting repentance, the law is executed. Mercy and justice claim all their own because of the atonement.

Alma 42:26-31. In verses 26-31, Alma returns to the interpersonal discussion with his son, Corianton. Recall once more that Corianton's concern was that it is injust that sinners should be consigned to misery. Alma has discussed justice and mercy, and how the atonement allows mercy and justice to claim their own. Injustice would occur if a person or group of people are inevitably, unavoidably consigned to misery. Corianton suggested (or Alma perceived that Corianton believed) that it appears the group of sinners is so consigned. Alma's response is that whoso wants may partake of mercy through repentance, but no one is compelled (such compelling would likewise compromise the demands of justice and mercy). Finally, Alma exclaims that Corianton should not deny the justice of God, and should not be troubled by seeming injustices--he (Alma) has just explained the 'justness' of the plan. He summarizes his response to the original concern like this: Don't be troubled by the justice of God, be troubled by your own sins.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 42:2: Why does this verse apparently quote from Gen 3:23, which says "the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken," but change the noun from Adam to "our first parents" and the pronoun from "him" to "they"?

Alma 42:2: Why does this verse apparently quote from Gen 3:24, which says "he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life," but change "drew" to "drove," eliminate "end" from "east end," make "cherubims" singular, and add "the way of"?

Alma 42:3: Why does this verse apparently quote from Gen 3:22, which says "lest he put forth his hand, and take also of the tree of life, and eat, and live for ever," but change the order of the quotations in Genesis 3 and eliminate the word "should"?

Alma 42:5: Why would partaking of the tree of life have meant that Adam could not have had a space for repentance? What is the connection between mortality and an ability to repent?

Alma 42:5: What might it mean that God could "cease to be God" (vs. 13)?

Alma 42:20: Does this verse make it sound like our obedience should be out of fear? Does it sound like this verse assumes people operate according to a sense of preconventional morality?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 42.The Plan of Salvation, Gerald N. Lund follows the chronology of God's plan for his children from the Premortal Existence through the Three Degrees of Glory.

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Alma 42:1-6. Alma just finished explaining to Corianton how restoration implies that good will be restored for good and evil for evil. Now Alma responds to a concern Alma perceives that Corianton has about the justice of God in consigning the sinner to a state of misery.

To begin Alma turns to Adam and Eve. He explains that a time was given to them to repent by preventing them from eating of the tree of life. The flaming sword and cherubim were put to guard the tree of life so that Adam and Eve wouldn't take the fruit and live forever. In verses 4-5 Alma tells his son that had Adam and Eve eaten the fruit of the tree of life, they couldn't have repented; they wouldn't have had a chance to be saved from their sins. Because Adam and Eve weren't allowed to eat of the tree of life, they had to die (verse 6). We can read verse 6 as a definition of what it means to be fallen. Man was fallen because he had to die.

Plan of salvation. In Alma 42, Alma speaks of four "plans" and he gives each a name. Although these plans are treated synonymously by most of Mormon literature, they are indeed specific to each portion of God's ultimate plan for his children. The first of these plans is mentioned in verse 5.

In the garden, two trees were mentioned by name: the Tree of Life, and the Tree of the Knowledge of Good and Evil. In Gen 2:16, God invited Adam and Eve to "freely eat" of every tree except that which was forbidden, meaning they had unfettered access to the Tree of Life. In the garden, Adam and Eve lived immortal lives, the same state promised to all God's children by the Plan of Salvation. Because of disobedience, Adam was to be punished according to the laws of Justice, and reaching forth his hand at that time to partake of the fruit would have caused him to face eternal punishment. To protect Adam, and indeed the Plan of Salvation itself, God chose to guard the tree with a "flaming sword."

Adam and Eve were sentenced to death after a probationary period. This period is integral to the Plan of Happiness mentioned in verse 8.

Alma highlights and summarizes his discussion in vs. 2-6 in vs. 7-9. Verse 7 begins 'Now ye see..." Our original parents were cut off temporally and spiritually and they could now follow after their own will. Death is part of God's plan, that we are cut off from the presence of the Lord. It was not expedient that man should be reclaimed from temporal death, but it was expedient that man should be reclaimed from spiritual death. This last claim, that it is expedient that man be reclaimed from spiritual death summarizes the movement of the narrative in verses 7-9.

Alma 42:7 - Temporal Death refers to the separation of body and spirit.

Alma 42:9 - Spiritual death implies the separation from the presence of God.

Plan of happiness. After the fall of Adam, mankind was cut off completely from the presence of God; however, it was not expedient for them to be reclaimed from physical death. In fact, by so doing, man's opportunity to gain true happiness would have been frustrated. The Plan of Happiness requires that men and women "follow after their own free will" for both good and evil, in order to learn wisdom and knowledge from their mistakes and successes. We must experience misery to appreciate joy, and sin in order that we may learn how to do good (see 2 Ne 2:23). Free will is central to the Plan of Happiness.

Choosing to freely repent and forsake one's sins is integral to the Plan of Redemption talked about in verse 13.

Alma 42:10-11. In verses 10-11, Alma teaches that because of the Fall, man had become carnal and a probationary period was given. Had there been no plan, there would be no escape from misery. Recall that the original perceived concern of Corianton was that it is "injustice that the sinner should be consigned to a state of misery." Alma is answering this concern by telling Corianton that misery is what we all would face, without this plan.

Alma 42:12-15. Verses 12-15 explain that man can be reclaimed from this state of misery on conditions of repentance. This is a central teaching in this passage, that without conditions, mercy couldn't take effect without destroying justice, and if justice is destroyed, God ceases to be God. Without mercy mankind would be in the grasp of justice, consigned forever to be cut off from the presence of God. To appease the demands of justice God himself atoned for the sins of the world. In this way God is perfect, just, and merciful.

Plan of Redemption and Plan of Mercy. Redemption is the act of regaining something that was previously lost. The whole purpose of the Plan of Redemption is to bring about victory over spiritual and physical death (see also Alma 12:25). We each participate in our own redemption--IT IS NOT FREE. For redemption to occur, men must repent and come unto Christ. Those who fail to repent during their lifetime (the probationary period) will be held accountable to the Justice of God for their sins.

However, repentance is only part of this equation. Remember, we are saved by grace "in spite of" all that we can do (see 2 Ne 2:23). Without the Plan of Mercy none of us would ever experience eternal life. Jesus Christ and his infinite sacrifice are central to this final part of God's plan for us. One perfect man, the son of God, took upon himself the sins of the world that He may intercede with God on our behalf, and offer us mercy instead of justice at the day of judgment--"at-one-ment" instead of "eternal punishment" (see D&C 19:11).

This narrowly focused interpretation of the Plan of Mercy gives additional weight to Alma's admonition that Corianton continue to "brings souls to unto repentance, [so] that the great plan of mercy may have claim upon them" (Alma 42:31).

Alma 42:13, 22, 25: God would cease to be God. In verse 13 Alma tells his son that if people could be redeemed without repenting, justice would be destroyed. Then he says that the work of justice could not be destroyed--for if it were God would cease to be God.

Some read these verses as suggesting that God could literally cease to be God--he could actually lose his glory, power, and standing as a divine being--if He acted contrary to the law of justice by allowing men to be redeemed without requiring repentance. According to this view, God must live by certain laws--such as the law of justice--if He is to maintain his divine status. See the discussion of D&C 29:36 regarding honor as power. The view that God could cease to be God goes against the traditional Christian view of an Omnipotent God who makes the rules rather than a being who achieves godhood through abiding by the rules to which He is subject.

Others believe that Alma isn't saying that God could actually cease to be God. Under this interpretation the argument goes like this. 1) Alma argues that to allow the sinner to be redeemed without repentance would destroy justice. 2) Alma then says justice cannot be destroyed. 3) Alma backs up the claim that justice cannot be destroyed by saying that if it were God would cease to be God--something that cannot happen. In sum, in this view, Alma is saying that it is inconceivable that God, a just God, would destroy justice by allowing the sinner to be redeemed without repentance.

Both views are consistent with Alma's point that it makes sense that repentance is required in order for someone to be redeemed from their sins.

Alma 42:16-18. In verses 16-18, Alma teaches that repentance would be void, or of no effect if there was no punishment. There is a punishment affixed, this punishment stands opposite to eternal happiness. The fulcrum upon which these are balanced is law. How could one sin if there was no law? How could there be law if there was no punishment? Alma admonishes that Corianton rest assured that the law and punishment were affixed.

In verse 16 the Plan of Happiness clearly is synonymous to free will, else how could punishment be affixed in opposition to it unless the plan allowed for man to sin. And, just as "agency" and "free will" have been with us from the beginning (see D&C 93:29), Alma also states that the Plan of Happiness is as "eternal as the life of the soul."

Alma 42:19-25. In verses 19-25, Alma embellishes his discussion of law and recommends that the atonement allows mercy and justice to each claim their own. Alma asks: If there were no law, would anyone fear to murder? If there were no law, if men sinned, what could justice or mercy do? In affixing the punishment, the law is executed. In granting repentance, the law is executed. Mercy and justice claim all their own because of the atonement.

Alma 42:26-31. In verses 26-31, Alma returns to the interpersonal discussion with his son, Corianton. Recall once more that Corianton's concern was that it is injust that sinners should be consigned to misery. Alma has discussed justice and mercy, and how the atonement allows mercy and justice to claim their own. Injustice would occur if a person or group of people are inevitably, unavoidably consigned to misery. Corianton suggested (or Alma perceived that Corianton believed) that it appears the group of sinners is so consigned. Alma's response is that whoso wants may partake of mercy through repentance, but no one is compelled (such compelling would likewise compromise the demands of justice and mercy). Finally, Alma exclaims that Corianton should not deny the justice of God, and should not be troubled by seeming injustices--he (Alma) has just explained the 'justness' of the plan. He summarizes his response to the original concern like this: Don't be troubled by the justice of God, be troubled by your own sins.

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Alma 42:2: Why does this verse apparently quote from Gen 3:23, which says "the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken," but change the noun from Adam to "our first parents" and the pronoun from "him" to "they"?

Alma 42:2: Why does this verse apparently quote from Gen 3:24, which says "he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life," but change "drew" to "drove," eliminate "end" from "east end," make "cherubims" singular, and add "the way of"?

Alma 42:3: Why does this verse apparently quote from Gen 3:22, which says "lest he put forth his hand, and take also of the tree of life, and eat, and live for ever," but change the order of the quotations in Genesis 3 and eliminate the word "should"?

Alma 42:5: Why would partaking of the tree of life have meant that Adam could not have had a space for repentance? What is the connection between mortality and an ability to repent?

Alma 42:5: What might it mean that God could "cease to be God" (vs. 13)?

Alma 42:20: Does this verse make it sound like our obedience should be out of fear? Does it sound like this verse assumes people operate according to a sense of preconventional morality?

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Alma 42.The Plan of Salvation, Gerald N. Lund follows the chronology of God's plan for his children from the Premortal Existence through the Three Degrees of Glory.

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.